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The Giriitiaiis Worl; and Reward 

T R U T H 

d F 

Chriftian Religion : 


Written in L a t i li 



Now Tranflated into English, 

With the Addition 



Dean P E7 E RE V RG H.^nd 
Chap LAitfin Ordinary to His 

%l\t feecona tcuition Cojrcjten. 


Printed for Rich. Royflon.^ Bookfellef to His 
Moft Sacred Majefiy at the Angel 
in Amen-CoiriQ's:^ MDCLXXXIII. 

To the Right Ho n our a e l e 


Earl oi'BEVFO%'D 

Knight of the Moft Noble Order of 
the GARTER,&'c. 

My very Good Lord and P a t r o t^r. 

My Lord, 

Am fo delirous to expre/s 
my Thankfulnefs to Your 
Lordlliip, as for all the 
reft, fb efpecially, forthe 
laft Favour You have 
done me, in contributing fp freely to 
the giving me forae eafe from that 
burden which grew too heavy for 
me ; that I make bold to prefix Your 
Lordfliips INJame to This Book of a 
great Man in another Nation ; which 
I have Trandated, and will live, I be- 
A 3 lieve, 

(ieve, as long as Learning and Religi- 
on (hall laft among us. 

Whereby your Lordfhip will fee 
that I have only exchanged, not given 
over my Labours ; and that I intend 
not to be lefs diligent in my ftation, 
than when I preached more ; but ra- 
ther iiudy induftriouily to ferve the 
publick good fome other way. 

Which that I might promote, 
I have augmented this Work of 
Gmiiis, by the Addition of another 
Book', not equal indeed in ftrength 
p{ reafoniog, and variety of reading 
to the foregoing but in brevity and 
perfpicuity, I hope, nothing inferiour : 
And, being a building relying, in great 
part, upon his Foundations, will Itand 
as firm and unlliaken, as thole which 
excel it in beauty, and neatnefs of con- 



Such as it is, I humbly prefent it 
to your Lordfliip; and praying God 
that the whole Work may have fome 
efFed for the reclaiming thole that are 
irreligious ; or the ^etling thole who 
are wavering and doubtful ; and the 
exciting us all, to hold faft the Truth, 
as it is in the Lord Jefus, I remain 

My Lord, 

Tour Lordjhf^s moft Humhle 
and obliged SeryAnt, 



Giving fome A G € O U N T of the 
AuT HOK;, and of this Work. 

^ ' m A HE Mam of this Author hath been 
■ ^0 illuftriofis in thefe Wefter^^ farts. 
l l of th^ WorUy that of there are few 
perfons who read Books to whom it 
is not kno'oon ; ^o there needs no more to re^ 
commend this Work, and procure it entertain- 
went J with all thofe that have heard of him^^ 
In which he hath faithfuUy laid out thofe 
great Talents of reason and learning, where^ 
with God hleffed him above mpft other Meni 
in the defence of his mofi holy Religion. Which 
he hath ferved very much in other works of 
hi4) bntin none rnore than this i because it is 
of fuch General ufe, and fo fatisfaStory^ that 
it may done merit thofe titles of honour^ 
which the Men of learning have befiorved on 
him ; though they be as high, as well can be 


— ■ S3 


Tihere is nothmg more crdhary in our Sel- 
den, th^n vir Maximus, vir fummus, the 
greatefi^ the chief of Men ; vohen he (peaks 
cf Grotius. Vfon whom Salmafius beflews 
the Jitle ofl^o^caroctl^f mofl excellent > and 
as if he were in a rapture when he thought of 
him^ cries out ^ w S^ai^^aor^ wVctTg, O moft ad- 
mirable, or wonderful, md, fupererninen- 
tiflime, mof: [ufereminent Grotius ! to whom 
be wifhed much rather to be like-, than to be 
the mo^ eminent perfon^ for riches and honour ^ 
, in the whole World. 1 (hall only add the cha-^ 
ra^ery which Baudius gave of him very early^ 
\6i%. in a Scazon he made upon him ; where 
he thH6 admire i him. 

y\t magoe, vir mirande, vir fine exem- 

In Engli[hy 
O tfeou great thou v^ondcrful Man,' 
A Mao without example. 

fas great a Man as he wasj he fell into dif- 
grace in his own Countreyj and was thrown 
mt^ Prifon ( every body knows ) in the Cajlle 
<f Lupftein. In which (lri£i confinement he 
meditated many profitable Works, ejpecially in 
things Sacred. For, during his long Impri- 
[cnmentj he found by a happy experience ( as 


he mites to Barlseiis a great vchile after ) 
there was a wonderful power in the holyDo- 
drinesto fupport the mind, and to keep it 
ered againft all calamities. J^d therefore for 
his oven [oUcej in the firfl fUce^ (as he tells 
another Friend^ he fet himfelf to write this 
little Book : which he intimates both in the 
beginning and in the conchfion of itj was 
then compofed, or rather haflily put together^ 
when his Mind was more free than his Body. 
And therefore ( when after fever d Editions 
he fet it forth with Annotations, \6^o. ) he 
calls it in an Epi/lle to Sarravius, Partum 
doloris quondam meij drc. The child of my 
grief in time paft ; now a Monument of my 
ThankPgiving to God. And as it was writ- 
ten originally tn his own l^anguage ; ^o it was 
in Ver[e ; that it might he more popular y and 
more eafily committed to memory , by the 
rttdefl people : fueh as Mariner Sy for whom he 
chiefly intended it. He tells tis as much in the 
Pref ace ; but we may learn it more fully out 
of a Letter to him, on this fub- 
reSty from ^ Epifcopius. Who * inter Ep'ft. 
fays J that the oftner he read over 530. 
thofe Rythmes, the more he was 
rapt both into love^ and admiration of them, 
'there being nothing in them which was not 
mofl neceffary to be known ; and was able to 
incline the hardefl heart to embrace this holy 



Keligiorf^ For it was hard to determine;, he 
fays^ whether the Majefty of the things, or 
the clearnefs and fweetnefs of the exprefli- 
ons were moft to be commended : the Ma- 
jefty of the matter not at all hindring the 
clearnefs of the Verfe, nor its being tyed to 
Verfe at all diluting or enervating the Ma- 
jefty of the matter. Such a Jlrife there was 
between theje twoj with e^ual fuccefs ; that 
it became a cfueftio^t^ whether it was more 
divine to he nble to have a foltd and dijlm£i 
conception in his mind of things fo difficult 
and [nh lime y or, having conceived themj t0 
c loath them in fuch comely and ferjpicuous 
words y that at the fir ft glance every Reader 
under ftood his great f 'epje, though bound up 
4nd fettered within the laws ef ver^e. 

Which way I fuppofe he chofe^ becaufe it 
was the ancient mamier of delivering the mo(l 
ufeful things ; as he himfelf observes in his 
Prolegomena to Stobseus his Florilegium ; 
which was written not long after this Book^ 
If here y as a proof of it, he a Hedges that of 
Homer ; who fays^ Clytemneftra, did not 
incline to vice^ till ]bc had lojl him, that was 
wont to fmg to her. lor precepts of wifdom fa 
taught are exceeding charming to the minds of 
Youth ; being not only more eafily imprinted on 
t^hc memory^ but touching the ajfeftions more 



forperfnUyy and to the very quick, than rohen 
othcYvcile fpoken at Urge. And therefore the 
fttblick Lam were in the mofl ancient times 
thus written J as Ariftotle informs m : and 
that true Keligion might be more cafily con- 
veyed into feofles minds, and fixed there^ 
ApoVin^nus tranjlated aU the Books of Mofes 
( as Sozomen teUs us, £♦ vi. cap. i8. ) and 
the refl of the Hijlory of the Bible ^ as far as 
the reign <?/Saul, into Heroick verfe ; in imi^ 
tation of HomerV Poems^ Suidas [ays, he 
put the whole Old Xefiament into [uch Verfe ; 
, and it is not improbable^ for what he did upon 
the Pfalms/i' jlill remaining. 

If it were my prefent bufinefs, 1 could trace 
this way ofln jlru^ion down to our own times ; 
and through our own Nation : in which it hath 
been very effe£tual,as the /lory of Aldelmus/zi^/^ 
ficiently informs Who fir ft brought in the 
c^mpojition of Latin verfe among the Englift, 
a little before Edward the Confeffors time\ 
and by his excellent faculty in (inging^ wrought 
fuch wonderful effeiis upon the People^ for the 
civiliz^ing of their manner Sy and for their in- 
ftruciion in the duties of Keligion : that Lan- 
frank by his own Authority j thought good to 
make him a Saint. 

The very fame charms Grot i us hoped would 
have the fame effe^ upon the rude Seamen of 



his Cot^ntry : into vphom he dejired hy hii 
Kymesy notanly to inflil a fej^fe of pety ; but 
to enable them to convey it to other Nations y 
vpith V0hom they traded. And it feerns this 
jvork was fo much famed, that it moved the 
curioftyoj a great man in France { intovchich 
Grotius went after his wonderful e[capey\6zi^ 
out of that Frifony or rather Sepulchre ^ as he 
calls it in a Letter to a Friend^ wherein it was 
firfl projecled ) to ask him very often, what the 
Contents of that Book were, which he had 
written in Dutch J upon this fuhjeci of Keli- 
gion. Whom he fatisfied^ by tranjlating the 
fenfe of it into the Latin tor^gue, in the Tear 
1628. and addr effing it unto that excellent 
Ferfony who made the inquiry, viz. Hierony- 
mus Bignonius. ^^ho together with Grotius 
And Salmafius^ the famous Cardinal Rich- 
lieu ( a notable fud^e of Wits ) was 
*Epift.Cl. vi ont to fay "^'^ were the only Per- 

p. 1 46. * fi^^ ^^^^^ -^c?^' whom he lookt up- 
ony as arrived to the highejl pitch 
&f hearning. 

In which "tranflation^ he tells Sarravius, 
in a Letter to him that Year, he jhould find, if 
rjOthif9g eljey that he had at leafi endeavoured 
brevity with perfpicuity. H hi:h made it fo ac- 
ceptable every where-, though no longer in Verfe^ 
but now in Frofe^ that in the Tear,i6'^i. Iftnd 
( he tells Cordelius another Learned Man in 

France ^ ) 


France^) if n?4^ gone the third 
time to the Prefs ; with fome Addi- * ^P/^* 
ttons. But not vptthjo many.ttjeems^ 5 j 1.417. 
^ fome defired ; for there were thjofe 
who wijhed he would have anjwered a Book of 
Bod in which feemed to impugn it^ This he 
thought a needle fs fains j for whatfocver it is^ 
faith he (jn a Letter to the fame per- 
fon^) that feems to fhake the *07!'^^* 
foundations I have laid (upon 
which the Chriftian Faith relies ) I have al- 
ready obviated it ; as far as is neceffary ta 
perfwade a Reader that is not pertinacious* 
As for thofe Opinions, which are common- 
ly received in Chriftianity, but without 
the exavl knowledge of which, we may be 
Chriftians; they do not belong to my Ar- 
gument. ^ 

h the fame Tear alfo ( 1632 ) / find it ^rm- 
fated here into the Eng\i(h Language. Which 
He himfelf afterwards takes notice of in ^ 
Letter to Gerrard Voffius, 16 3 8 ^. ^ ^^^^ ^ 
Where he tells him^ that there were 
( befide the Engli(h ) two High- ftancviro- 
Dutch tranfations ^f this Book; ^««^'P-74S 
one French ; and that the Englifli Embajfa- 
dors Chaplain was turning it into Greek; 
ii^^/^^Romanifts themfelves into the Per- 
fian Tongue: that by GodV bleffng it might 
convert the Mahometans. 



None of the^e could fee any Socinianlfm 
or other danger om here fie ) in ; vchich 
fome of the duller fort of learned Men^ 
vpere forrpardto charge it withal: becaufe he 
doth not direUly prove in this Book the Do- 
Sirine of the bleffed Jrinity. Of which hS 
gives this account in the forenamed Letter 5 
^ that he heard a great Man ( who was Franc. 
'Junius, as I take it ^ condemn du PlefRs, 
^ andotherSy for endeavouring to -prove thai 
^ ^^y fiery by reafons fetcht from Nature^ and 

* by Platonical Tiefiimomes ; ( fornetimes not 
^ very pertinent ) which ought not to come into 

* a Difputation with Atheifts, Pagans, Jews^ 
^ and Mahometans: who mufi all be firji 
^ drawn to believe the Holy Scriptures ; that 
^ from thence they may learn fuch things ^ ai 
cannot be known ^ bu^ by Divine Revelation^ 

This lp0ds the R^dfon he me died not with 
theDoElrineofthe Trinity directly: But if 
any body doubted of his Orthodoxy in this 
Voint^ Ihey might fee (he tells him in ano- 
ther Letter ) what his opinion waSy in his 
Poems then newly come forth ; and the lar- 
ger eocplication of it he refervtd to his Notes^ 

Jnd for the fame caufe he did not dtfUnH- 
ly treat of fome other things ; particularly 
about the Divinity of our Lord ^efus Chri[i,: 



and hid Satisfadion : for which omiffion thii 
Book was bUmed^ Sarravius vcrites to hiwy 
by (ome who had nothif^g elfe to do^ hut to find 
fault with the labours of others. To which 
Grotius returned fuch dn Jnfwer^ as not only 
gave himj he tells mofi full fatisfaEtion^ 
in thofe two Points ; but enabled him to ft- 
lence thofe accusers. He doth not intimate 
indeed what that reply was ; but as to the former 
Point it is a^^ are nt from his Annotations^ that 
he believed our Saviour to be indeed G o t> 
ef Cot). And that fajjage in the Conclu-^ 
fion of the xxi Sedion of the fifth Book^ 
concerning the Meffias being called in the 
Holy Scriptures by the Name of G od and 
Lord, / jhould have tranjlated thm"—"^' 
The Meflias is called by that auguft Name 
of G o D Jehovah, and alfo of Lord^ 
viz. iiLOJi/M and ADOMAJ. For 
fo he explains him[elf I have ftnce taken 
notice J in his Annotations ; and adds this ob* 
fervation^ that the Talmud in Taanith fays^ 
that when the time [hall come, fpoken of 
XXV. Ifa. 8.p. (\.^.ofthe%!Me(fiah^ Jeho- 
Vau fhall be (hewn, as we fay, with the fin- 
ger : that is y Men (haU be able to pint others to 
him^ fay ing^ ho there is J e h o v a h^^ 

And as for the other things it is pofjihle his 
Answer might be to the fame purpje with 

a wh^t 


what he writ to ^ Voflius. li$ 
*Epift. which he tells him, that if any 
Viror"fi de fired to know 04 he had aL 
747. ready fignijied in a Letter^ to one 

that jaid he was accused of Soci* 
nianifrfl ) what his opnion was in the bufi- 
ne^ of Q\\xWs fatisfaition^ even fmce Crel- 
lius had written againjl him ; it would ap^ 
pear plainly enough out of his Tranflation of 
the LIII. of Ifaiah, in his I)i(putation a- 
gainft the Jews ; ( which you may find here 
in the V. Bock, Sedion ip. ) and from 
hence alfo that in the Conclnfion of this Work 
of the Truth of Chriftian Religion, he 
doth not interpret tho[e words, i Hebr. 
%a^xQjL(TfJLGv TToiwcii^^j©^ tn the present 
tenfey making a purgation, or expiating 
our fins, as bpcinus dgth ; hut in the paji 
time expiatis peccatis noftris, having ex- 
piated;, or purged away our fins. Hovp 
they come to be otherwise Iranflated in his 
Annotations on that place , put jorth fmce his 
death ^ I can give no accounts 

And in like manner y I fuppofe, he fatisfied 
another doubt about a p^jfage in this Booky 
which Sarravius defired him to refolve^ 
though I cannot find his Anfrver to it: For 
he gives a punctual Anfwer afterward to a 
^ue(lim propounded bj a Minifier (?/Rouen ; 

i H tL F K 1 1 A (J b. 

Tpho askt him J where he had that of Kdb^il 
Nechumias, vcho rnade that ^ Mick DecU^ 
ration ( mentioned in the Fifth Book, Sedt, 
14.) concerningthe affearing ofChrijl, 50. 
Tears before cur Savtoar ; to this effe^ : 
That the time which Daniel had prefix- 
ed for the coming of the Meffiah, coulcJ 
hot be prolonged above thofe Fifty YearSo 
Which he tells Sarravius is to 
to he found in ^/^^ Talmud, in q^^^'^^' 
the 7itle i'anhedrin- ( as he re- sJrav. 
membred ) and he thought aifo in p. 5 2* 
Abenada u^onT)^m€i. 

this VP as in the Tear 1^40. vphen he 
jirfl put out this Book with Annotations; 
containing the Teflimonies of thofe Authors^ 
in words at length ; vobom he had aUedged: 
but had forgotten J it feemsy to fet down 
where he had this pajfage of Rabbi Ne- 
chumias. Nor is it now to be found among 
the Annotations ; and therefore they that 
ne:>ct Fri^t the Book fo inlarged^ will do 
well to fupply it from her.ce^ out of Sarra- 
favius. Who was the firfl per- 
[on ^ to whom he made a prefent ^ 
of tt after tt came out:, with the ^^o. 
Addition ofTeftimonics: de firing 
to be admonijhed by him^ if in the midfi 
of much bufnefs^ any thing had escaped him j 
a % which 


vphich vpds iefs exa^ly Jpoken ; vchile he (lu- 
died to jervethe Chrijtian caufe. 

7o vchich he replies immediately^ ^^7hat 
as he could not but ejleem it^ a very great 
honour to he acknowledged and beloved by 
the Coryphgeus of all Learnings both Sa- 
cred and Frophane ; fo he efleemed this 
as a Golden Book^ wherein Grotius had 
joyned Learning together with Piety: 
confulting, that is, th^ Difeafe of the Age ; 
to whofe palate J Piety (of it [elf ^ had 
little favofir. Jnd, as for the immense 
collet ion of lefiimonies then added ^ he made 
it appear by them, that in all his fiudies 
the glory of Chrifi had alway been before 
his eyes: his holy diligence and indujlry 
having discovered fomanyy and fuch things y 
which had efcaped the fagaciom eyes of 

And not long after he propounded [owe 
doubts i according to his own dejire; and 
mentioned fome exceptions ^ (^ as was noted 
before^ which fome ^ who had no good will 
to him^ took at this Golden Book, as 
he again calls it : and notwitbftanding the 
harjh cenfures of fome Learned Meny this 
excellent Perfon JitU perfifled in his high 
eflecm of the worth of this Author; and 



believed all unprejudiced Men voould ever 
look upon him vpith great Veneration. So 
he tells Salmafius, "Eive Years 
after ^ ( ^^^45 ) Whether ^f/Jj',^. 
they will or no ^ Grotius will r^v. p. 
alway be accounted a great 
Man , by you and rae ; and by 
all that love Equity and ^ Goodnefs : for 
he is full of envy , who denies due prai- 
fes to fuch an Hero. And a little while 
sifter^ hearing of the news of his deaths 
he mofi fadly bevpails it-, ^ as 
the extin£lion of the bright Star * ib, p. 
cf that Age ; whofe Name would ?7x- 
he great as long as either Books 
or Learning were in honour. And while 
he had breath , he faith 5 he would glory 
in this y that he once had familiar acquain- 
tance with a Man , who was re & nomi- 
ne Magnus f no lejs great indeed than his 
Name imported^ 

Tihis affeSlion he feems to have carried 
with him to his Grave , and honoured his 
Memory at fuch a rate^ that in the Tear 
1548. he ftiU fays, he was proud of the 
Friendfhip of that Man ; by whom to have 
been known was glorious ^ and who would be 
reverenced in all future Ages. In conclufion 
he calls him that Blefled Soul : even after 
a J he 


he himjelf had f renounced this fentence 

gufift Grotius ^ , thAt he fa.- 
lb. p. %'oured the jBapJls J and not on- 
1^6. . ly yielded too much to them in his 

later Writings \ but e:xprejfed too 
much difajfedlion to the reformed in tho[e 
Countries, JU this he candidly pajfed over 

"with this censure ^5 He is the 
*ib.p. beft Man who hath feweft 
^-^^ faults ; for there is ho body to 

be found without fome. 

And the fame favourable judgment j I 
fuppofe , all ferious and conftderwg men , vqiH 
fajs upon him now ; and not be kindred by 
My prejudices^ vphich may have been taken up 
iigain(l him among 6tir [elves , from reaping 
that benefit which they may receive by read-- 
ing this excellent 'Book. Which I prefent 
again to the view 9f the Englifli World ^ 
and have in a manner made a new Tiran^ 
Ration of it : the former i which came out 
near 50. Tears ago \ being fo defe£iive\ 
that there were few Paragraphs in it , which 
flood not in need of fome amendment > and 
in a great number the fenfe was c[uite mi- 

Who the Iranflator was , I dm ignorant ; 
but it is certain , be either did not under- 

v''\r > ... r. u (land 


jland the Latin tongue ^ or did not attend 
to what he vcas about , as appears by innu- 
merable Inftances. But one may [ujjice , in 
the Third Book, Se^l. J. where he 7r an- 
nates altera Petri , the one Epifile of Peter. 
Befides there is plain Arianifm in his Tr an- 
Jlationy (Book V. Sed. 21.) for he jays 
the Son was not uncreate as the Father is ; 
when in Grotius the words are^ the son i^ 
not ingenitus unbegotten as the Father is. 

Tet where the tranjlation was fajfabUj 
I have let it go as it was ; that I might 
not jeem to be too curious a Conjurer of other 
Mens labours. Jndl have added fuch pajfa- 
ges as were not there ; the Book it [elf having 
been inlarged by Grotius, fmce that old 
Englifh Iranflation. I know not horv ne^ 
cejfary it might be at that time, when it 
was firjl put into our Language ; but norv 
I think nothing can be more : And to make 
it of larger u[e ^ I have added alfo a Se- 
venth Book of my own. In which ^ out of 
thofe Principles chiefly ^ which Grotius builds 
upon in his Six Books, lhave (hewn that Chri- 
ftian Religion hath [ujfeyedvery much by the 
Church of of Kom^y and that we need not go 
thither to be ajfured of the Truth of that Reli- 
gion : but (hall be better informed in our own 
Church by the Holy Scriptures ^ and fuch works 
as thefe. a 4 | 

THE pretace; 

I have not quoted aUmy Authors ^ no more 
thcLn Grotius dU in the fir (I Editions of his 
Book. And it would have made the Work 
alfo too long (I thought^ to 7ranjlate his 
Teftlmonies ^ and add the like of my oven. 
Nor would it have been fo ufeful to common 
Readers; who do hut perplex themselves in 
Abundance of quotations ^ andmufi^ after aU^ 
believe that we re^ortthem truly I and there-- 
fore may as well believe m when we fay ; 
that they are ready at hand to atte^ every 
thing ^ which is here affirmed from their Au^ 
- thority. " ' 

Since the finijhing of this little Labour y 
I was informed by a Friend ^ that Mr. Cle- 
ment Barkfdale h^d tranflated fart of this 
Work into Englilh^ and upon jearch ^ I 
found the three jirfl Books among fome other 
Difcourfes ^ Printed 1669. Jind lamtold 
further by another Friend y that he hath 
lately added though I have not feen it ) 
the three laft Books. Which if I had known 
fooner J it might have faved me , / be- 
lieve ^ mofi ^ if not all ^ ofthe -^ains I have 
taken. But I was perfectly ignorant of it; 
as I perceive he was of any former Iranfla- 
tion ^ before his. For in that Edition of 
/his Difcourfesy where he hath added the 


Third Bookcf this Work ^ concerningthe hxi^ 
thority of the Scriptures , he faith , it had 
not been till then in EngUfli. 

'But it rvill do no hurt y though the fame 
good thing be reached out to m ^ by more hands 
than one : and fo I leave it to Gods Bleffing |' 
upon the Readers feriom perufal. 

s, PJ 



O Merciful God, who haft made all 
Men, and hateft nothing that thou 
haft made, nor wouldeft the death of a fin- 
ner, but rather that he fhould be converteci 
and live ; Have mercy upon all Jewsylurks, 
Infidels and Hereticks, and take from them 
all ignorance, hardnefs ofheart> and con- 
tempt of thy Word ; And fo fetch them 
home, blefled Lord, to thy Flock, that they 
may be faved among the remnant of the true 
Ifraelites, and be made one Fold under one 
Shepherd , Jefus Chrift our Lord ; who 
Jiveth and reigneth withThee,and the Holy 
Spirit, one Gop, World without end. 


To the Honourable 

Hieronymus ^ignonm^ 

[The KING'S Advocate in the 
Supreme €ourt df P JTilS. 

S I 

YOU arev0ont very often to ask me y vpbo^ 
am [enfible how highly yoti have deserved 
of your Country y of learningy and ( if you rvill 
permit me to add that ) of me alfo ; what the 
Argument of thofe Books is, which I wrote in 
my own> Country Language^ in the behalf of 
Chrifli an Religion. Nor do I wonder you jhould 
make fuch a queflion ; for you who have read^ 
and that with Jo great judgment ^ all that is 
worth the reading y cannot be ignorant^ what 
fains hath been already taken in this matter : 
by Raymundus Sebundus, with Philofopbical 
fubtilty ; by Ludovicus Vives^ivi^^ variety of 
Dialogues ; but ejpe daily by your Mornay, with 
K no lefi Learning than Eloquence. For which 
cauje it may feem more profit able to tranflate 
feme of them^ into the vulgar Jongue ; than to 
begin a new Work ufon this fubjeff. 

But what other men will judge of this matter 
I know not ; my hope is that before you^ Sir^ who 


The Preface. 

drejo fair and eajic a Judge j I may he abfolved^ 
if I jay ; that having read not ouly thofe Au- 
thors^ htit what Jews have vpritten for the 
eld Judaic a and Chrijlians for our Religion ; 
I thought good aljo toufe my own judgment jfuch 
as it is J and to allow that freedom to my mind^ 
ivhichy when I wrote it^ was dented to my body. 
For I thought that Truth was not to he contend- 
ed for^ but only with truth ; and with fuch , 
truth a/fo as I approved in niy own mind tknow- 
ing it would be but a vain labour to go about to 
ferfwade others of that^ which I had not fir fl 
perjwaded my Jelf to believe. 

Omitting therefore fuch arguments jas feem'd 
to me to have little weight in them^-^and the au- 
thority of fuch Books J as I either knew or fufpeci- 
edto be counterfeit \ I fele^ed thofey both ot^t 
of the ancient and modern timesy which appear- 
ed to me to have the greatejl force in them. And 
what things I fully ajfented unto, thofe I both' 
cafi into an orderly ?nethody and e:xpreffed in as 
popular a manner as 1 could invent ; and like- 
wife include din verfe^ that they might be the 
better committed to memory. 

For my intention was to do fome good fervice 
hereby to all my Countrcy-men ; eff^e daily tofea- 
faring men : that in their long VoyageSywhere- 
^n they have nothing to do, they might lay out 
their time and imfloy it ; rather than^ as too 
many do, lofe and mijpend it. 


The Preface. 

Wherefore J taking my rife from the commen- 
dation of our nation^ which for diligent skill in 
Navigation much excels the refl^ 1 flir'd them 
up to uje this Jrty as a Divine benefit : not 
meerly for their owngain^ but for the frofaga- 
tion of the true^ that is^ the Chriftian Religion. 
For they would neither want matter for fuch en- 
deavours y when in their long Voyages they com-- 
monly mety either with 'Pagans j as in China 
Guinea; ^rn?/^^ Mahometans, asunder 
the Turki(h Empire ythe PctCmnandthe Afri- 
cans ; or with JtwSyWho as they are now prof eft 
enemies of ChriflianSj fo are differ fed through 
the great efl part of the World : and there would 
always be flore of impiom men^ who are ready 
fipon occajion to vent the Poifon^ which for fear 
they keep concealed. Jgainfl which mifchief} 
Iwifht that our Countrey-men might be fnffici- 
ently armed : and that they who are more inge- 
nious than otherSy would ufe their utmofl endea- 
vours to confute Err ours ; and the re [I would at 
leaf; be fo cautioffSy as not to be overcome by 

And that I might fhew Religion is no frivo- 
lous thingy I beginy in the firfi Book^ at the 
ground or foundation thereof j which is j that 
there is a God. Now that I attempt to prove 
itfter this manner^ 


The FtvLst Book 

6 F T H E 

T R U T H 

O F 

Chriftian Religion. 

S E C T- L 

That there is d G O D. 

Hat there are fome things which 
hzAzbeginnwg^ is clear tocoiB- 
mpn fenfe, and by the cpnfeffion 
of all : howbeit thofe things 
were not caiifes to themfelves of 
their own being. For that which 
is not cannot produce any thing^, 
neither had it power to be before it was ; there- 
fore it fallows, that the faid things had their 
beginning from forne other thing different from 
themfelves: Which may be averred not only 
of fiich things as now vv efee, or ever have be- 
held, but of fuch alfo as , gave original unto 
thefe, and fo upward until v/e come to fome 
frime c^nfe which never began to be^, and which 

B (as 

2 the tmh of Book I. 

( as wc fay ) hath its exiftence hy necejfny^ and 
not after any contingent manner : And this, 
what ever it be, ( wtereof by and by we fhall 
fpeak ) is that which is meant by Divine Power 
or Godhead, 

Another reafon to prove that there is fome 
pith divine J^ajefiy^ is taken from the molt ma- 
nifeft confent of all Nations, fuch I m^ean as have 
not utterly ioft the light of reafon and good man- 
ners i and become altogether wild and favage* 
For iince thofe things which proceed from Mans 
pleafureand appointment, are neither the fame 
among all Men, and are often fubjed to change ^ 
and yet there is no place where this notion is not 
found, and it is not changed by the alterations of 
times ( as Arifiotle himfelf notes, who was not 
over credulous in fuch matters ) we muft alTign 
fome caufe of it, that extends it felf to all Man- 
jlind. Which can be no other, than either an 
Oracle of God himfelf, or a Tradition derived 
from the firft Parents of Mankind. The former 
of which if we admit, the thing in queftion is 
granted ^ and if we affirm the latter^ there can 
no good reafon be given, why we fhould believe 
thofe firft Parents die! deliver a falfliood, to all 
their Pofterity, in a matter of the greateft mo- 

Moreover, whether we confider thofe farts of 
/fc^WV/^ which were anciently known, or thofe 
that are lately found out, wherefoever there is 
fas we have faid ) any of humanity, there 

certainly is fm/:? acknowledged, as well by 
fuch Heathens as have any ingenuity and wifdom, 
-as alfo by thofe that are of a more dull and ftupid 

Book I. Chrifiiah Religion. ^ 

difpofition : The former whereof queftidhlefs 
could not all be deceived; neither is it likely 
that thefe later fo filly and finiple Ihould any way 
devife how to ^^c^^w one another. 

Neither let any Man hereobjeft, that there 
have been fome in many Ages, who have either 
believed thefe is no God ; or profeffed they di(J 
not believe it : For both the fmall number of 
them, . and the Univerfal rejedion of their opini- 
on, as foon as their Arguments were underftood 5, 
piakc it appear, that it did not proceed from the 
nfe of right reafon, which is common to all Men j 
but either from the affedation of novelty ( fuch 
^s was in him that would needs maintain the 
Snow to be black ) or from a corrupt mind, like 
as Meats to a diftempered Palate, tafte quite 
otherwife than indeed they are. Efpecially fince 
both Hiftory and other Writings teach us, that 
the honefter any man was, the more diligently 
did he prefer ve the knowledge of God. And fur- 
ther, that this departure from fo anciently a re- 
ceived opinion, chiefly proceeds from the naugh- 
ty difpofition of thofe, whofe intereft it is that 
(here fhould be no God that is, no Judge of hu- 
mane actions, appears even from hence : that 
whatlbever they put in the room thereof : whe-- 
ther a fuccelTion of feveral kinds of things, with« 
out any beginning % or a concourfe of atomes 5 
or any thing elfe whatfoever it hath not lefs, 
if not greater, difficulties, nor is at all more 
credible ( as is manifeft to any Man, that vouch- 
fafes anordinary attention to the . matter ) than 
that opinion which is, already receivedc 
^ As for that which fome pfetend,that they can- 
not believe there is a God, becaiife they Cannot 
B 2 fee 

4 The Truth of Book I. 

fee hiin ; if they fee any thing, they cannot but 
fee hov/ un wcrrhy this thought i? of a Man, who 
doth but iDelieve that he hath a mind , which he 
never f iw, no more than he doth the elfence of 
God. Norbecauf^ we cannot comprehend the 
Nature of God by our underftanding, ought we 
therefore to deny there is any fiich Nature : for 
this is proper to every inferiour creature, not to 
be able to comprehend thofe Beings which are 
fuperiour, and more excellent than it felf The 
Beafts cannot conceive what Man is, much lefs 
can they know after what manner Men inftitute 
and govern Common-wealths, nicafure the Stars, 
and fail upon the Sea*, for all thefe things are 
out of their reach. From which very thing, Man, 
who is raifed, and that not of bimfelf, by the 
nobility of his nature, above the Beafts, ought 
to infer that that Being by whom he is made 
fuperiour to Beafts, is no lefs luperiour to him, 
than hehimfelf to the Beafts; and that there- 
fore there is fome Nature, which, as far more 
excellent, tranfcends his comprehenfion. 


J hat then h but One G .D. 

WE having evinced that there is a God^ it 
follows that v/e fpeak of his Attributes. 
The firft w^hereof is this, th'Sit there are not more 
Gods J hm one God. This is gathered from hence, 
that God ( as was faid before ) is w hat He is ne- 
ceflarily, and of Himfelf Now whatfoever is 
ntcelTarily, orof itfclf, is confidered not in its 


Book I. Chrifiim Religion. 


general notion, but as adually in being. Now 
things aftually in being are prirticular . But if you 
fuppofe more Gods, you cannot find a reafon in 
each of them, why they iliould neceflarily be ; 
nor why two rather than three, or ten rather 
than five Ihould be believed. 

lar things that are o fthe fame raaire, proceeds 
from the exuberancy and fruicfuinefs of the canfe^ 
whence fuch things more or Icfsare generated : 
but of 6^^?^/ there is neither beginning nor any 

Furthermore, in all particular things, there 
are certain fpecial and particular properties 
whereby the fame things are fevcrally diftingui- 
fhed : now to make fuch a diftindion in God^ is 
altogether needlefs, fince that he is mofi necejjhry 
andftmple by nature. Neither can any Man per- 
ceive any figns or tokens of the plurality of Gods '. 
For this univerfd Sphere ov circumference which 
we behold, makes up but one complcat World, 
wherein there is one mod beautiful and glorious 
Snn: Likewife in every Man, the little world, 
there is but one fpecial governing part, to wit, 
his foul or mind Befides, if we fhould fuppofe 
two Godsj or more, freely afting and willing^ 
w^iat they pleafe, they might will contrary 
things-, and then one of them might be hindred 
by the other, from efFefting what he had a mind 
to have done. But to fay that God can be hin- 
dred in what He defigns, is unworthy of his Ma- 

Befides, the multipli 

of thofe particu- 


Jhe Trtith of Book L 

S E C T. 1 1 L 

that all Ferfe5iion is in GO U 

THat we may know the reft of God^s Attri- 
butes, let it be conlidercd that whatfoe- 
ver is wont to be underftood by the Name of 
TerfeUion ( which word we muft be content to 
nfe, fince our Language furnifhes us with no bet- 
ter, to exprefs the Greek TgAe^ow) is in God^ 
may be thus proved. What perfedlion foeve^ 
there is in things, it either had a beginning; or 
had no beginning. That which had no begin- 
ning, istheperfeftionof God : and that which 
had a beginning, of neceffity muft have fome- 
thing, that gave it fuch beginning. And linc0 
nothing among all the things that have a being, 
is made of nothing ; it follows that thofe per- 
fedions which appear to be in any effedls were 
the reafon why the ca^fe thereof could produce 
anythiugaccordingly andconfequently are aH 
in th^firfi caufe. Neither muft it b^ here ima- 
gined, that thej^r/? ca^fe C2n afterward be de- 
prived of its perfection either by fome pthef 
thing different from it felf, becaufe that which 
is eternal hath no dependance upon any other 
thing, neither can be liable and fubjed unto 
their adions-, or of it felf, becaufe every Na-^ 
ture defir^s its own perfediqii. 


Book I. Chrifiim Keligion. 



GOD is infmte. 

AN D we may add further, that thefe fer- 
fettions which are in God^ are in him after 
an eminent and infinite manner for the nature 
of every thing is finite and limited, either for 
that the caufe whence it proceeded hath commu- 
nicated fuch a meafure or degree oiexiftence^ and 
no more thereunto, or for that the fame nature 
vfas not capable of any further ferfeUion ; Now 
there is no nature that doth communicate any 
thing of its own unto God^ neither is he capable 
of ought that any other thing can impart ; being 
( as before we faid ) altogether abfolute, and 
neceffary of himfelf. 

S E C T. V. 

That GOD is eternal^ omniptent^ ommfci- 
enty and Ahfolutely good. 

AGain^ forafmuch as all things that have life^ 
are faid to be more prfeEl than thofe 
without life-^ and thofe which have power of 
afting, than thofe which want it ; and thofe en- 
dued with underfianding fuperiour to fuch crea- 
tures as lack it ; and thofe which are good^ better 
than thofe that come fhort in goodnefs ; it follow- 
eth from that which hath been fpoken, that all 
thofe attributes 2X^m God^ and that after an in- 
B .4 finitj^ 

$ the truth of Book I. 

finite manmr. Therefore is he infinite in life, 
that is, eternal '^^ infinite ])OWQr^ that is, omnipo- 
tent ; So likewife is he omnifcient^ and altoge- 
ther good without any exception. 


That GOD is the Author md caufe of all 
things. - 

Furthermore, it follows from that which hath 
beenfpokcri, that what things foever [ah fifty 
the fame hav^e tht original of their being from 
God : for We have proved that that which is ne- 
cejfary of it felf, csn be but one ; whence we col- 
led that all other things befides this had their m- 
from fcmewhat different from thenifelves. 
Now fuch things as have their beginning from 
another, we have feen before how that either in 
themfelvcs or in their caufes, they proceeded 
frotn which had no beginning, that is, from 

Neither is this nianifeft by r^^y^^/^ only, but 
alfo after fome fort by very fenfe : for if we con- 
fider the vvoncicrful frame and fafhion of Man'^s 
body^ both within and without,and how that each 
J)art and parcel thereof hath its frof'er ufe with- 
out tteftiidy or induftry of his Parents, and yet 
vvithfach arc that the moftaccomplillred Philo- 
fophers and Phyficians could nev^r fuf&ciently 
admire it ; this verily fliews the Author of Na- 
ture to be a moft excellent Mind : concerning 
which matter Galen hath written well, efpecially 
Tv^hei e he fpeaks of the ufe of the eyey and of the 
^ ■■ ' >^ hand. 

Book I. Chrijlfm Religion. 9 

hand. Yea more, the very bodies of mjitth eajis 
do teftifie the fame : for their parts ^ix not 
framed and compofed by the power and vertue 
of the matter whereof they confift, but by fome 
fuperiour and higher caufe deftinating them to a 
certain end. 

Neither is this plain by man and beafis alone, 
but alfo by plants and herbsy as hath accurately 
been obferved by fome Philofophers. This further 
is excellently noted by Straho^ concerning the 
fit nation of the waters, which, ifweconfider the 
quality of their matter, ought to be placed in 
tlie middle between the earth and the air, where- 
as they are now included and difperfed within 
the earth, to the end they might benohinde- 
rance, either to the fruitfulnefs of the ground, 
or to the life of Man. Now to propofe that^ or 
any other end^ to any adlion, is the peculiar pro- 
perty of an mderfianding nature. Neither are all 
things only ordained for their peculiar ends^ but 
alfo for the good and benefit of the whole Vni- 
v^rfe^ as appears particularly in the water but 
now mentioned, which againil: its own proper 
nature is moved upward, left by the interpofi-, 
tion of a vacuity there fhould be a gap in the Uni- 
yerfe : which is fo framed, that by the continued 
cohcfion of its parts, it faftains and upholds it 
felf. Now it cannot poflibly be, that this com- 
mon en4 fhould be thus intended, together with 
an inclination in things thereunto, but by the 
power and purpofe of fome intelligent nature^ 
whereunto the whole Vniverfe is in fubjedion. 
Moreover amongft: the beafts there are certain 
adions obferved to he fo regular and orderly 
done, that it is manifeft enough they proceed 
from fome kind of reafon as is plain in Pifmires 

lo The Truth of Book I. 

and efpecially in Bees^ and likcwife in other crea- 
tures, which before they make any trial do natu- 
rally cfchevv fuch things as are hurtful, and feek 
after fuch things as arc profitable for them. Now 
that this inftind or inclination of finding and 
judging things, is not in them by their own 
power, it is clear ; for that they do always ope- 
rate after the fame manner, neither have they 
anyvertueor efficacy at all to the doing other 
things which are no more weighty : wherefore 
they muft needs receive their power from fome 
reafonable external Agem^ which direds them or 
imprints in them fuch efficacy as they have, and 
this rea fonable and intelligent Agent-^ is no other 
than God himfelf. 

In the next place confider we the Stars of Hea- 
ven, and aoiongft the reft, as moft eminent, the 
Snn and the Moon^ both which for the making 
the earth fruitful, and preferving living Crea- 
tures in their health and vigour, do fo feafona- 
bly perform their courfe of motion, that a better 
cannot be devifed. For when otherwife their mo- 
lion through the /Equator had been much more 
iimple, we fee that they have another motion by 
an oblique Circle^ to the end, the benefit of their 
favourable afpeds might be communicated to 
more parts of the earth. 

Now as the earth is ordained for the ufe and 
benefit of living Creatures, fo are all terreftrial 
things appointed chiefly for the fervice of man, 
vy^ho by his wit and reafon can fubduethe moft 
furious creature among them whence the very 
Staicks did colled, that the World was made for 
Man'^s , fake. 

Howbeit, fince it exceeds the fphere of humane 
povTcr, to bring the heavenly bodies in fub- 


Book L ChriftUn Religion. j i 

jedlioa to him ; neither is it to be imagined that 
they will ever fubmit themfelves tomanof their 
own accord ; it follows therefore that there is 
fome fnperiofir mind or jfirit^ by whofe fole ap- 
pointment thpfe fair and glorious bodies do per- 
petual fervice unto man^ though he be placed 
far below them-, which fame mind is no other 
than the framer of the ftars, even the Maker of 
the whole World. Alfo the motions of thefe 
ftars which are faid to be Excentrical and Epicy- 
clical ( i. e. in a Circle within the Orb of ano- 
ther Star ) do plainly fliew, not the power of 
matter, but the appointment of a free Agent. 
The fame do the Pofitions of the Scars teltifie, 
fome in this part, others in. the other part of 
iHeaven : together with the fo unequal form of 
the Earth, and of the Seas. Nor can we refer it 
to any thing elfe, that the Stars move this, rather 
than another way. The mofl: perfed: form alfo 
and figure of the World, 'i^^'x,. roundnefs ^ as alfo 
the parts thereof, (hut up as it were in the bofom 
of the Heavens, and difpofed vnth a marvellous 
order, do all exprefly declare, that they were 
not tumbled together, or conjoyned as they are, 
h chance^ but wifely ordained by fuch an hnder-^ 
fianding as is endued with fuper-eminent excel- 
lency. For what Ninny is there fofottilh, as to 
expert any thing fo accurate and exact from 
chance ? He might as well believe that Stones and 
Timber got cafually together, and put them- 
felves into the form of a Houfe : or that out of 
Letters fhuffled carelefly as it hapned, there came ^ 
forth an excellent Poem. A thing fo unlikely, 
that even a few Geometrical figures efpied on the 
Sea-fhore^ gave the beholder juft ground to argue, 
that foine man had been there it being evident 


1 2 The 'truth of Book I. 

enough that fuch things could not proceed from 
meer chance. 

Furthermore? that Mankind was not from all 
Eternity, but at a certain time had a common he- 
ginning^ may be manifefted among other things 
from theprogrefsof -/^mand iSc^V^^c^j-, yea, by 
the w?^)^ ^y^?//^^ whereupon we tread, which was 
anciently rude and untillM, but afterward be- 
came polfefled with Inhabitants i which alfo the 
Language fyok^n in Jfiands^ derived from adja- 
cent Countries, doth witnefs. The fame is ap- 
parent by certain ordinances^Co generally received 
amongft Men, that the injtitution thereof may 
not be thought to have proceeded fo much from 
the infiinEh of nature y or evident dedufHons ofrea- 
fon^ as from perpetual and confiant tradition'^ 
fcarce interrupted in a few places, either by the 
malice or mifery of Man : fuch was that of killing 
Beafts in Sacrifice, ufed in former times ^ and 
fuch alfo are now the mod^fty and fliamefacM- 
nefs about venereal things, the folemnities of 
Marriages^ and the abhorrence of all inceftuous 

SEC T. VI 1. 

4nfwer to that Oh]e^ion concerning the caufe 
of evil. 

N Either ought we to doubt of that which 
hath been fpoken, becaufe we fee many 
evil things come to paf the fource and caufe 
whereof cannot be afcribed unto God, who ( as 
before hath been fhewn) is goody after the molt 


Book I. Chrifiian Religion. i j 

perfedl and abfolute degree of Goodnefs.F6r when 
we faid that God was the author and caufe of all 
things^ weadddcd withal that he was thecaufe 
of fuch things as really do fUbfifi : And no abfur- 
dity (that 1 fee) will follow, if wc affirm that 
thofe things which have true and real exiltene^, 
are the caufes of fome certain accidents, as name- 
ly of actions, or the like. The Almighty ( we 
know) created both Man^and thofe more fublime 
Minds, the Angels, endued with liberty ofaHion^ 
which liberty in it felf is not finful, yet by its 
fower fome fins may be committed. Now to make 
God the author of thefe evils, which are morally 
eviU is no better than ^^//^^^fe^;;;^ : howbeit there 
are other kind of evils ^ fo called becaufe they af- 
flidl fome perfon with^m/or lofs^ and thefe we 
may affirm to be inflided by God for the refor- 
mation and amendment of fome finner? or for 
punifliment anfwerableto an offence, which to 
fay is no impiety, fince that fuch evils have no- 
thing in them contrary to goodnefs^ but rather 
they proceed from goodnefs it felf ^ like a bitter 
fotion from a good Vhyfician. 


Agitifjjt the Opnion of two Frincifics or 
cmfes of things: 

HEre by the way, it may be noted, that the 
opinion of thofe Men is to be abandoned 
and avoided, v^hkhm^kc two ejjicie^t caufes^ the 
one^^W, and the other mV : for from two Pr in - 
cQ)ks oppofite to each othqr, there may follow 

14 The Truth of feook 1. 

the fuine and deflruftion, but in no Wife a well 
ordered compofition of things. Neither is this to 
pafs for truth, to wit, that as there is fomething 
good of it felf, fo likewife there ninft needs be 
fomething abfolutely evil in it felf; feeing that 
evil is a certain defe^-, vvhich cannot be but in 
a thing that hath exifiencey which' very having 
bi exiftence^ of being is good. 

^ E C T. IX. 

That GOD doth govern the whole W orldi 

Moreover that this whole Vniverfe is go- 
verned by the -froviderice of God^ is evi- 
dent, for that not only men-, which have right 
reafon and finderftanding, but alfo the fowles^ 
and heafts both wild afid tame, which have in 
them fome thing correfpondent to reafon, do 
bear a kind of providence, or rejpeBfkl care over 
the iff lie which they bring forth. Which pe-r/V^?/- 
6n, iince it is a part of goodnefs, mult needs be 
attributed to 6^6?^ ; and fo much the rather, be- 
cause he is both omnifcient and omnipotent^ fathat. 
he can no way be ignorant of fuch things as are, 
done, or to be done*, and can.eafily direft and 
6rder/fe fame zshc pleafeth. To which alfo be- 
longs that which we have fpoken before, con- 
cerning the inbvin^^ of things contrary to their 
proper nature, tofervean UniVerfal endo 


Book L Cbrifiun Religion^ 


ICea^ Sublunary things 

AND that they are much out of the way, who 
fhut up this providence within the celeftial 
Orbs, and would have it defcend no lower than 
the Moon,is apparent , both from the reafon now 
mentioned, whofe force extends to all created 
things i and alfo from hence, that thecourfeof 
the Stars, as the beft Philofophers acknowledge^ 
and experience fufficiently dcmonftrates, are 
ordained for the ufe of Man. Now it ftands but 
with equity that that Creature fhould be more 
regarded for whofe fake another is ordained, than 
that which is appointed for anothers ufe. 

Neither are they lefs erroneous that fay this 
fhiiidence is extended unto univerfal things on- 
ly, and not to f articular s ; for if they will have 
God to be ignorant of particular things, asfome 
of them have profefled, then verily God could 
not underftand himfelf ; neither fhould he be in- 
finite in knowledge, as we have proved him be- 
fore to be,if it be not extended unto every thing. 
But then, ifC^^do know thefe things, why can 
henotalfo have care of them/" efpecially fince 
that particulars, as they are particulars, are ap- 
pointed for fome certain end, both fpecial and 
general : And the common ejfences of things, 
which by the confeffion of the faid Authors are 
preferved by God^ cannot fubfifl: but in their 
fingulars'^ So that if th^^^fingularS'y being for- 
faken by Divine Providence^ may perifh, then 
may the whole kinds likewife. 



the Truth if 

Book L 


This is further f roved hy the frefervation of 

ANother forcibre Argument of Divine provi- 
dence particularly over humane affairs^ 
both Philofophers and Hiftorians acknowledge 
in the frefervation of Common-wealths : firft in' 
general-, for that wherefoever the courfe arid or- 
der of ruling and obeying is once admitted, the 
fame always continues there : Then alfo, often- 
times in j)artitUUr^ it is evident by the long 
cofitinuation of this or that very form of govern- 
ment thorow many ages^ as of a Monarchy with' 
the Ajfyrians^zAlgyptans^Titidi Franks ; of znAri-^ 
fiocracy with the Fenetians^ ^nd the like. For 
although Man^s wifdom and policy h'ave fome" 
ftroke in point of government ; yet if we right- 
ly confider the multitude of wicked men, and the 
harms that may proceed from without, and the 
changes that are naturally incident to humane 
aftairs, it may feem impoiFible for any State fo 
long to fubfift, unlefs it were upheld by a con- 
ft ant particnUr care^ arid by the power of a Divine 
hand. Which is more evidently feen, when it 
pleafes God to change Em])ires., and tranllate 
them from one to another. For to thbfelnftru- 
ments, whom he thinks good to ufe in that bufi- 
iiefs, as a thing deftined by himfelf ( fuppofe Cy- 
rm^ Alexander^ C^zfar the Did'itor, Cingi among 
the Tartars^ Namcaa among the Chinefcs ) all 
I'hings whatfoever, even thofe which do not de- 
pend on Jiui^^nc prudence, ftcceed more pro- 


Book t. Chriflim Religion. 1 7 

fperoufly, beyond their own wilhes^ that is futa- 
ble to the ufual variety in humane cafualties. 
Which ftrange correfpondence, and combina- 
tion, or confpiring^ as we may call it, of events 
to a certain end, is a manifeft token of a provi- 
dent direction- Like as at Dice, if a Man now 
and then throw a lucky caft-, which wins allj 
it may be no more than a chance : but if he throw 
the very fame an hundred times, there is no body, 
ivho will not conclude, that this proceeds from 
feme extraordinary Arto 


AM by Miracles: 

A Nother molt certain proof of God'^sprovl-- 
dence^ may be taken from thof. mracks 
and prophecies which are recorded in Hiftories : 
Where though many fabulous things be related 
in that kind, yet thofe that are teftified by fuffi-^ 
cient Witnefles living in the time when they 
came to pafs ; fuch I mean as were defedive nei- 
ther in judgment nor in honefty, are not to be de«- 
fpifed as altogether impoffible. For in as much 
as God is both omnipotent and ommfcient^-^hzt can 
hinder him from fignifying what he knows, or 
what he pleafeth to do f and that even beyond 
the common courfe of nature, which being made 
and ordained by him, becomes fubjcft unto him' 
by the title of creation ? Now if any do objedt 
that fuch things might have been done by fubor-^ 
diriate powers and minds inferjour to God 5 to* 
them we anfwer,^ that fo much may be granted 
e Indeed f 

1 8 ^htl^Yuthof Book I. 

indeed: but yet this makes way, that the fame 
may themoreeafilybe credited of God^ Vvrhois 
to be thought either to work by the mediation 
of thofe Agents^ or elfe out of his wifdom to 
permit them when they bring to pafs any fuch 
thing. For in well ordered Kingdoms there is no- 
thing done againft the Statutes and common 
Laws but by the arbitrement or permiffion of the 
Supreme Governours. 


Specially among the Jews, whtreimto credit 
may be given by reafon of the long con- 
tinuance of their Religion. 

NOW that there have indeed been fome mi- 
racles feen, though the credit of other Hi- 
ftories fliould be queftionable, yet it is manifeft 
lenough in the Jew/Jh Relijrion : which albeit, it 
hath long been deftitute of all humane helps, yea, 
expofed to contempt and fcorn ; yet for all that, 
hath ftill continued almoft in all the climates and 
parts of the World even unto this day ; whereas 
all other Religions ( faving the Chriftian, which 
is the perfection, as it were, of the Jewijh ) have 
either vanifhed, as foon as the Imperial Power 
and Authority was withdrawn whereby they 
were fupported, as all the Pagamflj : or elfe are 
ftill perpetually upheld by the fame power and 
authority ,as/l</i^^//;;/^/'^;?//^.Now if it be demand- 
ed why the Jewilh Religion hath taken fuch deep 
root in the hearts of the Hebrews^ as that it 


^ook I. Chrijlian Religion, i g 

f annot thence be eradicated ? no better reafoijt 
xan be given or conceived than this ^ namely, 
that thofe Jews that are now alive did from their 
parents, as thofe Parents from their Progenitors, 
and fo upward until the times of Mofes and Jo- 
JhUa^ receive thofe miracles mentioned in Scri^ 
pture, by certain and confiant Tradition^ which 
miracles Vf^XQ done chiefly at the departing out 
of ty£gypty and in their journey through the 
Wildernefs, and entrance into the Land of Ca^ 
naan^ whereof their Anceftors were then eye- 
tvitnefles. Nor is it at all credible, that it could 
otherwife have come to pals, that a people who 
were fufficiently ftifF-necked, and of a ftubborn 
difpofition, fhould take upon them a Law bur- 
dened with fo many Rites ^ or that wife Men out 
of the many marks of Religion, which humane 
^eafon could have invented, fhould chufe Cir- 
cumcifion i which could not be received without 
very great pain nor retained withoTit the de- 
tifiOn of all jftrangers ; and had nothing in it to 
jecommend it, fave only this ; that God was itp 


Alfo hy the trmh and mtiquity of Moles his 

BEfides, The writings of Alofes^ wherein 
thofe miracles are recorded to pofterity, da 
gain the greatefl credit thereunto^ not only be- 
canfe it was always a fetlcd opinion and cbnftant 
Report amonglt the i/^f^r^xp/^that this feme Mofd 
^ ,3r was- 

20 The Truth of Book I. 

was commended by the Oracle of God to be a 
Leader of the People, but alfo becaufe it is ma- 
il ifeft enough, that he neither afFeded his own 
glory, nor defired their riches ; forafmuch as 
himfelf reveals his own faults and delinquencies, 
which he might have concealed and alfo he af- 
figned the dignity of his Kingdom and Prieft- 
hood unto ftrangers, whence his own Pofterity 
was brought to the common condition of Levites. 
By all which it appears, that he had no reafon to 
forge untruths ^ Neither doth he ufe any difFem- 
bling or alluring language, fuch as commonly 
colours over a lye, but he fpeaks after a plain in- 
genuous manner, according to the quality of the 
thing he treats of. 

Add hereunto the undoubted antiquity of the 
Books of Mofes-i to which no other writings are 
therein comparable : An argument whereof is, 
for that the Grm^i^j (from whom all kinds of 
learning were derived to other Heathens ) do 
confefs they received their very Letters from 
others ; which Letters of theirs have no other 
order, or name, or ancient form than that 
of the Syriac or Hebrew Tongue : as alfo for 
fhat the mofl: ancient Grecian Lavos^ whence 
the Romans colleded theirs, had their Original 
from the Laws of Mofes^ 


Book I. Chrifiian Religion. 



Arid by the Tefiimony of mmy Gentiles. 

Moreover befides thefe, there are many 
teftimonies of fuch as were aliens from 
the Jewijh Religion^ which declare that the moft 
ancient reports which pajjedfor truth among all 
Nations, were agreeable to what Mofes hath re- 
lated in his Writings. Thus what things he re- 
lated concerning the beginning of the Worlds 
the fame are found alfo recorded in the moft an- 
cient Hiftqries of the Phoenicians j which are col- 
lected by SancHniathon^ and tranflated by Philo 
Biblim\ and parcly alfo found amongft the In- 
dians and a^gypians : Hence it is that in Linm^ 
Hefiod^ and many of the Grecians-, mention is 
made of a Chaos^ which fome have intimated by 
the name of an Egg : alfo of the making of living 
creatures, and laftofallofMan according to a 
Divine Image and of Man's dominion over other 
creatures ; all which may be read in fundry Au- 
thors, andat laftinO'y/W, who tranfcribed them 
out of the Cr^f^^ Writers. That all things were 
mdi^^hythtWordef Godj was confelTed even by 
Eficharmu^7i]\di\\(tPlatonieks^2.nd before them 
by a moft ancient Writer ( not of thofe Hymns, 
which now go under that name, but) of thofe 
Verfes which antiquity called Orphean verfes ; not 
becaufe they had Orphem for their Author, but 
becaufe they fummarily comprifed his Dbdtriiie. 
Empedocles acknowledged that the Sun was not 
th^ primitive light ^ but a fit of light, 

Aratm and Catullm^^wk that a We the fphere 
C 3 or 

22 7 he Truth of Book L 

or orb of the Stars there is a Divine habitation, 
wherein Homer imagined there was perpetual 

That of all things Godw2s themoft ancient, 
becaufe not begotten ; the World itioft besiuti- 
fill, becaufe the work of G O D : and that dark- 
nefs was before the light, were all the doftrines 
of Thales out of the ancient Learning. The laft 
point whereof h found in Orpheus and Hefod 5 
whereupon the Gentiles that are commonly fjper- 
ftitioiis in following old fafliions and cuftoms, 
do number their particular times by ^^/^k/, not 
by days. It was the opinion of that 
ail things were ordered and difpofed by the high- 
(ft intelligence \ of Arcttus-^ that the Stars were 
rtiade by God ; ^nd after the Grecians^ of Virgil^ 
that life was infufed into things by the Spirit of 
God: and that Man was formed of Clay ^ is de- 
livered by HeJiod^Homer^y and Callimachus : Laft- 
ly, Maximm lyrim affirms, that by the common 
con fen t of Nations, it is agreed, there is but 
one Supreme Godj which is the caufe of all things. 
And the memory of the finifhing the Creation in 
fevcn days fpace, was preferved, not only among 
the Greeks and Italians^ by the honour they gave 
to the Seventh day ( as we learn out of Jofephiu^ 
fhiloj TibHllm^ Clemens Alexandrintds-^ and Lu-- 
cian ) but among the Gmls and Indians-^ who all 
^iilinguinied their timeV by Weeks, i.e. [even 
days as we are taught by Philoftratm^ Dion 
CajfiHS^ "Jnftin Martyr and the molt ancient 
Names of the days of the Week. 

Moreover, the zy£gyptians taught, that Man 
at the beginning led his life in all fimplicity, be- 
ing naked in his body, and not afhamed ^ whence 
came the Foets fiction of the golden agey which 


Book I. Chrijtian Religion. 2 J 

was famous even amongft the Indians j as Strabo 
relates: The Hiftory of Adam and Eve^ the 
Tree^ the Serpent^ was extant, as Maimonides tells 
us, among the Idolatrous Indians in his time: 
And that the fame is found among the Pagans of 
Tegu^ and the Philippin Iflands, People of the 
hmc India^ the name of Adam alfo among the 
Brachmans^ and the account of 6000. Years be- 
ing pafTed fince the World was made, among 
thofeof Siam ^ we have WitnefTes of our own 
age which alTure us. 

And that the lives of thofe who fuccceded the 
firft Men, were prolonged to near a Thoufand 
Years, is reported by Berofm in his Chaldaicks^ 
Manethos in his (^gypticks^ Hieromm in his 
Phoenician records, Hejiiizm^ Hecat^m^ Hella- 
nicmiVL the account they have left of the Grdci- 
an affairs, and among the Poets by Hefiod. 
U hich is the lefs incredible, when we confider, 
what is reported in the Hiftoriesof very many. 
Nations (particularly by Vaufanim^ and ThiU- 
ftratm among the Greeks^ Tin^ Pliny among the 
Romans ) the bodies of Men were anciently far 
larger than they are now ; as was found upon the 
opening of fome of their Sepulchres. 

C^^////^-9lfo, after very many Greeks^ reports, 
that heavenly vifions appeared unto Men before 
fuch time, as they by the multitude and heinouf- 
nefs of their crimes did deprive themfelves of 
that ficred acquaintance and familiarity with 
6'(?^,and his miniftring Spirits. The wild life of 
the Gyants which mentions, may be read 

almoft every where in the Grech^^ and in fomc 
Latin Authors.'Tis to be noted of NoaPs Flood, 
that in its Hiftory the memory of almoft all Na- 
tions endsi ^ven of fuch Nations as were un- 
C 4 known 

24 T^he Truth of Book L 

known till of late years : whereupon Farro called 
all the fpace before, the hid or unknown time. 
But thofe things we find wrapt up in the licenti- 
ous fables cf the Pcets^ are truly, that is agree- 
able to Mofes^ delivered by molt ancient Wri- 
ters, fuchare Berofm of the Chaldees^ Akyde- 
nm of the AJfyrtans^ who mentions the fending 
out of a Dove as alfo Pint arch of the Grecians • 
and Lmiarij who faith, that at Hierofolis in 5y- 
ria^ there is to be feen a moft ancient Hiftory 
both of Noah'^s Ark, and of thofe that were 
faved therein, both Men and Beafts ; The fame 
Hiftory was extant alfo in Moh^ and in Nifo- 
lam Damafcentis : the latter of which had alfo 
the "Nzvcit of the Ark ; vyhich is found like wife 
in Deucalion^^YWi^or'^iVi Afollodorus. To which 
we may add, that in feveral parts of America^ as 
in Cnba^ Mechoacana-, Nicura^a-, there hath 
been preferved the memory of the Flood ^ of the 
Creatures faved from perifhing in it ; yea, of 
the Raven and the Dove ^ and the memory of the 
Flcod it felf, even in that part now called the 
Golden Caftile^ is witnefled by very many of the 
^panip Nation. 

In what part of the World men lived before 
the Flood, that note in Pliny of the building of 
^ofj}e before the fame Flood doth teftifie. That 
the place whereon i\r^?^/?'s Arkrefted after the 
Flood was in the Gordien Mountains^ it is mani- 
feft by the conftant remembrance thereof with 
the Armenian's from all Ages until this time. 
Japhet the Father of the Europians^ whence came 
Jon^ or as anciently they pronounced the word 
javonof the Grecians^ zrAHammo oi the Afri- 
tans^ and fuchlike, are names which are found 
in Mofes his writings ^ as there ar? alfo foot- 

Book 1. Chrifiim Religion. ?5 

ftepsof the reft, in the names of Nations and 
Countreys, obferyed by Jofephm and others. 
And then the endeavour of climbing up to Hea- 
ven, which of the Poets doth not mention ? The 
burning of iS^^/j/^^/^/isfpokenofby Diodorm Sicu" 
Im^ Strabo^ Tacitm^ Pliny ^ and Solintfs. The moft 
ancient ufe of CircHmcifion hath been related by 
Herodotm^ piodorm-, Strabo^ Thilp Biblim :^ and 
now is retained by the pofterity of Abraham^ to 
wit, not only the Hebrews j but alfo the Idnm^^ 
ans^ Jfmaelitesy and others. A certain Hiftory 

Abraham^ I faac^Jacob^ and Jofeph^ agreeing 
with that of ^(?/^/, was anciently extant in P/?/7» 
Biblim out of Sanchuniath : in Berofm^ Hecataim^ 
Pamafcenm^ Atrafanpt^^Efolemm^ Demetrim^^nd 
partly in that old Author of the aforcfaid Or- 
fhean verfes and now alfo there are fome re- 
mainders thereof in Jptfiin^ out of Trogm Pomp£^ 
us : And almoft in every one of thefe Authors 
aforen2med, there is fome mention made of Mo-- 
ps and his Ath : more particularly, how he was 
taken out of the Waters, and how the two Ta-^ 
bjes were given unto him of God^ is plainly fet 
down in thofe Orphean verfes aforefaid. Add 
unto thefe the teftimony of Volemon alfo what 
fome of x\\t Egyptians themfelves have recorded^ 
to wit, Manethon^ Lijimachm^ and Ch^rimon^ 
concerning the departing out of Egypt. 

Neither will it enter into the heart of any wife 
Man to think that Mofes^ ( having fo many ene- 
mies both of the Egyptians^ and of other Nations^ 
as the IdamMns^ Arabians^ and Phoenicians^ 
would dare to divulge ought concerning the be- 
ginning of the World, and other ancient things, 
vyhich either could be confuted by other more 
ancient Writings, or were repugnant tp the 


'26 The Truth of Book I. 

common received opinion in thofe times ^ neither 
doubtlefs would he puWifh any thing touching 
the affairs in that Age, which could be juftly 
gainfaid or difproved by the teftimonies of any 
then living. Of this Mofes there is mention made 
by Diodorm Siculus^ Strabo^ and Pliny ^ by Taci- 
tus alfo ; and after all them, by Dionyfrns Longi- 
nmmXm Book concerning fublimity of fpeech. 
Likewife Jamnes and Mambres that refilled Mo- 
fes in Egyp are mentioned not only by the Au- 
thors of the Talmud^ but by Pliny and A^uleins. 
Amongft others the Pythagoreans fpeak much of 
the Law it felf, which was given by Mofesy and 
of the Legal Rites. Both Strabo and jHfim out of 
TrogHs give an excellent teftimony of the ancient 
Jewijh Religion and Juftice ; infomuch that here 
( me thinks ) ^tis needlefs to produce any further 
teftimony of fuch things as are found, or have 
anciently been found confenting with the Books 
of the Hebrews^ touching Jojhna and others ; 
feeing that whofoever gives credit unto Mofes^ 
C which to do no Man can without great impu- 
uency refufe, ) the fame muft needs confefs, that 
there were indeed wonderful Miracles anciently 
wrought by God^ which is the thing we here 
chiefly go about to declare. 

As for the Miracles of after Ages, fuppofe of 
Elijah and Elijha^ and others, there is the lefs 
reafon to think them counterfeit ^ becaufe in 
thofe times Jud^ was both more known than 
formerly \ and upon the account of diverfity of 
Religion, was extreamly hated by their Neigh- 
bours. Who might have very eafily blafted the 
fame of fuch Miracles, if they had been lies, as 
foon as it began to be fpread abroad. The Hifto - 
ry of Jonah^ who lay three days in the Whale's 


Book I. Chrifiidn KeUghn. 27 

belly, is^ to be read in Lycofhron^ and ft/Eneai 
Haz^ous i fave only that in ftead of Jonah^ they 
have put the name of Hercules : whom they fo 
mtich honoured, that to make him appear the 
more illuftrious, they were vvont ( as Tacitus and 
Serviusy and others have noted ) to report of 
him, whatfocver magnificent things they heard 
of in any other places. 

Certain it is that Julian^ who Was an enemy 
of the Jews^ as mitch as of Chriftians, was forced, 
by the evidence of Hiftory, to confefs thatftJch 
Men lived amongfl: the Jews^ as were infpired 
with the holy Spirit of God-^ and that Fire de- 
fcended from Heaven upon the Sacrifices of Mo- 
fes and Elias. And verily 'tis well worth our ob- 
fervation, that amongfl: the Hebrews there were 
not only grievous puniftiments appointed for 
fuchMenasdid falfly afTuitie tothemfelves the 
Prophetical Funtliorij but alfo many Kings and 
great Men, that might have by that means pur- 
chafed authority to themfelves, and likewife 
very many learned Men as was Efdras and 
others, that never durfl: arrogate to themfelves 
this dignity nor any Man elfe, for divers Ages 
before the tinles of Jefns. 


The fame is proved by the Oracle and Pre^ 

BU T more unlikely it is, that fo many thou- 
fand People fliould be impofed upon, in the 
avouching of a perpetual and publick Prodigy^ 


28 The Truth of Book L 

( arwe may call it) to wit, the holy Oracle^ 
which after a refpiendent manner fhined from 
the breft-plate of the High-Prieft : The truth 
whereofwasfoftrongly believed by all the Jews 
to have continued until the deftrudion of the 
firft Temple^that out of all doubt^their Anceftors 
had certain knowledge concerning the fame. 

Like to this from miracles^ there is another ar- 
gument as forcible and efFedual to prove GOD'^s 
frovidence^ taken from thofe pr editions of future 
events^ which among the Hebrews were many 
and manifeft. Such was that prophecy of his be- 
ing made Childlefs who fliould attempt to re- 
cdifie Jericho \ and that of the overthrow of the 
Temple at Bethel by a King, named Jofiah^ fore- 
told above Three Hundred Years before the 
thing came to pafs. So likewife the very name 
and chief afts of Cyrus foretold by Efaiah : the 
event of Hierufalern^s fiege by theC^^/^^^;7/,fore- 
fliown by Jeremiah : So alfo DaniePs prediction 
touching the tranflation of the Empire of the 
AJfyrians unto the Mede$ and Terfians ^ then from 
them unto Alexander of Macedon^ whofe Empire 
fliould afterward, in part, be divided among the 
Succeflbrs of Ptolomy and Seleucus. And what 
evils alfo the //f^/'^'n? Nation fliould fufFer from 
a41 thefe, but efpecially from Antiochus Epifha- 
nes ; which were fo clearly foretold, that Por- 
phyry who compared with thefe Predidions, fuch 
Grecian Hifl;ories as w^ere extant in his time, 
could no otherwife tell how to fliift them off', 
than by faying that thofe things which were far- 
thered upon Daniel^v^txQ written after fuch time 
as they came to pafs ; which is all one, as if one 
fliould deny that that was written in the time of 
A^gufius which hath been publiflied in Firgilh 


Book I. Chrifiian Religion. ^9 

name, and was always reputed for riV^i/*s work. 
For there was never any more fcruple made of 
the former amongft the Hebrews than of this 
latter amongft the Romans, 

To thefe things we may add very many, and 
moft famous Oracles among the People of Mexi-^ 
CO 2nd Pern which foretold the coming of the 
Spaniards into thofe Countries, and the calami- 
ties which ftiould thereupon follow. And hither 
alfo may be referred, not a few dreams, fo ex- 
actly agreeing with the events, which both in 
themfelves and in their caufes, were wholly un- 
known to them that dreamed ; that they cannot^ 
without great immodefty, be referred to chance, 
or to natural caufes: of which kind TertnlUan^ 
in his Book 0/ SohI^ hath collected illuftri- 
ous examples^out of the moft approved Authors. 
Spedres alfo or apparitions belong to this head^ 
which have been not only feen-, but heard to 
fpeak : as thofe Hiftorians relate, who are the 
fartheft from fuperftitious credulity ^ and is re- 
ported by Witnefles of our own Age, who have 
lived in China ^ and in Mexico^ and other parts 
of America. Nor are publick trials of inno- 
cence, by touching of red-hot Plow-ftiares, to 
be defpifed : which the Hiftories of fo many 
GermanH^XAom^ and the Laws themfelves have 


ihe TtHth of 

Book t 


The OhjeSthnis anfmred^ rvhy Miracles are 
not now to be feen. 

N Either is there any reafon to objcd againft 
fuch Miracles, becaufe there are not the 
like to be feen in thefe days, neither the Jikepr^- 
diUions heard of } for 'tis a fufficient proof of 
Divine frovidence^ that fuch things did come ta 
pafs at any time : which being once granted, it 
will follow, that God may be believed with as 
much providence and wifdom^ now to caufe them 
to furceafe,as anciently he ufed the fame.Neither 
ftands it with reafon, that thofe Laws, which 
^ were given to the Univerfe concerning the na- 
tural courfe of things, and uncertainty of future 
events Ihould be lightly or always tranfgreffed : 
Jbut onlyat fuch a time, when either there was 
^ juft caufe, as when the worftiip of the true Gvd 
tyas almofl: banilhed out of the World, refiding 
.only in a little part there<^, to wit, in Jad^ay 
where it neceffarily wa$ to be ( as it were ) fortir- 
fied with new aids againft the impieties where- 
with it was compafled about ; or when Chrifiian 
Religion ( whereof by and by we fliall fpeak more 
particularly, ) was firft by God'^s decree to b© 
pttblilhed thorowout the World. 


Book I- ChriftUn Religion. 


AncL that now there is fuch liberty in offending^ 

Hp Here arc thofe who are wont to doubt of 
X the Divine Providence, becaufe they fee 

fo much wickednefs hath, like a Deluge, over- 
fpread the face of the whole Earth : which Di- 
vine Providence, they contend, if there were 
any, would have made its chiefeft bufinefs to re- 
ftrainand fupprefs. But this is eafily anfwered^^ 
confidering that when God\\2.di created Man with [ 
freedom to do good and evil, referving abfolute / 
and immutable goodnefs to himfelf, it had not \ 
been reafonable to have put fuch a ftop to evil 
adions, as fhould have been contrary to that li- - 
berty. Howbeit to keep Men from fin,. God ufeth 
every kind of means, which is not repug- 
nant to the liberty aforefaid. Such is the ordain- 
ing and publiftiing of the LaW'^ together with 

j inward and outward admonitions^ both by 
threats alfo and fromifes. Nor doth he fufFer the 
efFefts of wickednefs to fpread fo far as they 
might have done : whence it is that all kind of 
government could never yet be fubvertcd, nor 
the knowledge of Divine Laws utterly extin- 
guiflied or abolifhed. Neither may thofe delin-- 
qnencss which are permitted to be done amongft 
Men, be thought altogether unprofitable-, Since 
that ( as before we have toucht ) they may be 
ufed either for the punifhment of other no lefs 

I lewd tranfgrelTors ; or for tlie chaftifement of 
-fuch as fometimes wander ftom the way of ver- 

I tue ; or laftly, to exad fome worthy pattern of 


^2 the truth of Book I„ 

patience 2nd conftancy from fuch as have made 
good proficiency in the fchool of piety ^nd, ver- 
tue. Laftly, even they whofewickednefs feems 
to be winked at for a time, are wont to pay dear- 
ly for it at laft ; and to be reckoned withal the 
more feverely, becaufe they have been long for- 
born : in fo much that it is plain, they fufFef- 
what God would, who have done what He would 

S E G T. XIX. 

infomuch thd good Men are opprejfed. 

"JDUT arid if fometimes there feeni to be no 
XS punifhmentat all inflided upon prophane 
offenders, and even fome good men ( which may 
bccafion the weak to be offended) are fore op- 
preffed by the infolencies of the wicked, who 
many times make them not only to lead a wcari- 
fomeandmiferable life, but alfo to undergo a 
difffraceful deAth'. we are not prefently to ba- 
nifh from humane affairs the Providence of God, 
%vhich hath been proved, as we have now laid, 
bv ftrong reafons; but rather (as the wiielt 
fort of Men have thought) we fhould conclude 
and argue thus; 


Book 11. Chrlflian Religion] 4^ 
judgment of their adverfaries who had nothing 
to objed againft them, fav^ their fimplicity, 
which of all other ciifpofitiofis is the moft un- 
likely to forge a lye. Nay, there were none 
ambilgthefe Primitive Chrifiia?7s (^whtrcof we 
Ipeak ) who did not fufFer grievous torments for 
profeffing that Jefm was rifen : and m^ny of 
them were put unto moft exquillte pains of death 
forbearing teftimoliy of the fame, Nowgrarft- 
ing it to bepbflible, that a Man in his wits may 
be content to endure fuch things, for fome opini- 
on which he hath conceived, and really believes 
in his mind; yet that for afalfliood, which he 
knows to be fo, not only fome one Man, but a 
great many Men, who are like to gain nothing 
at all by making thatfalfhood to be believed, 
ihould confent to fufFer fuch Cruel torments^ is a 
thing altogether incredible. 

Now that thefe were not Mad-men, both their 
con ver fat ion and their writings do abundantly 
teftifie. Likewife what is fpoken of the firft Apo- 
ftles, may alfo be faid of Panl^v^hb openly taught 
that he ^zwChrifi fitting in Heaven : who alfo' 
was not inferiour to any in the Jewijh Religion ; 
nor itlight he have wanted dignities and prefer- 
ments, if he would have followed thefoot-fteps 
of his Fathers. 

Whereas on the contrary, by taking upon him 
the profelFion of Chriftianity^ he became liable 
to the hatred and malignity of his kinsfolks, and 
andingaged himfelf to undertake difficult, dan- 
gerous^and laborious travels through the World 
and laft of all to undergo a difgraceful death and 


50 The 'truth of Book II. 



J^Jmr to the OhjeBwn^ that the RefurreSiion 
feems impoffible, 

SUCH and fo great teftimonies no Man can 
difprove or gainfay, unlefs fome will reply, 
that the thing it felf is impoflible to be done: 
for fo are thofe things which imply a contradi- 
dion^ as they fpeak. Howbeit that cannot be af- 
firmed o? this matter. It might indeed, if one 
conld fay that one and the felf fame Man lived 
and died at the felf-fame time : But that a 
Manrnay be reftored from death to life, efpecial- 
ly by the power and vertue of him who firft gave 
life and being unto Man, I fee no reafon why it 
Ihould be accounted for a thing impojfihle. 

Neither hath it been thought imfojfihle by wife 
Men ; for FUto writes that this was done to Eris 
an Armenian. And the like is related of a certain 
Woman by Heraclides a Philofbpher of Vontm^ 
of Arifi^zm by Herodotus ; and of another by 
Tim arch : all which, (whether true or falfe) 
do (hew that in the opinion of learned and wife 
Men the thing was conceived to be poiTible, 


JBbok ih Chrifiian Religion. ^ t 


%he KefurreUion of Jefm being granted^ the 
7ruth of bis Doffrine is confirmed. 

NO W if it be neither impofiible that Chrift 
fhould return to Life again ; and it doth 
fufficiently appear by great teflimonies ( vfh.izi:^'' 
RMi Bechaiy aMafterof the Jews was fo 
convinced, that he acknov^^leciged the truth of 
this thing ) and this Chrift himfeif alfo, as both 
his Difciples and others confefs-, did publifh a 
new Dodtrine, as by a Divine commandment : 
truly it nccefTarily follows, that that Dodrilie is 
true. For it doth notconfift with the divine Ju- 
ftice and Wifdom to honour Him after fo excel- 
lent a rtianner j who bad committed the crime of 
falfifying in fo weighty a matter. Efpecialjy con- 
lidering that before his Death He had foretoldi 
to his DifcipleSj both his Death, and the kind 
of itjand his Refnrrcftion to Life again : adding 
this withal, that thefe things Ihould therefore 
come to pafs, that they might teftifie and con- 
firm the truth of his Dodrine. 

And thus much for the Arguments which arife 
from the fads themfelves which were done : 
Let us proceed to thofe which arife from the na- 
ture and quality of his Dodtrine- 


The 'truth of Book IL 


Chriftim Religion freferred before all 

AN D here truly we muft fay, that either 
all kind of divine worjhip whatfpever muft 
be reje<n.ed, and utterly banifhed from among 
Men, ( which impiety will never enter into the 
heart of any one that can htVitYQ there is a God 
who takes care of all things ; and withal confi- 
ders how Man is endued with excellency of un- 
derftanding, and liberty to chufe what is mo- 
rally good or evil and upon that account is ca- 
pable, as of reward, fo of punifhment ; > or 
elfe this Religion is to be admitted and approved 
of for the very hefi : not only in regard of the 
outward teftimonies of workj and miracles afore- 
faid but alfo in confideration of fuch inward 
and ejfential profertiesy as are agreeing thereun- 
to : namely, becaufe there is not, neither ever 
was there any other Religion in the whole World, 
that can be produced, either more honour able for 
excellency of reward, or more abfblute and fer- 
fefl for precepts, or more admirable for the man- 
ner according to which it was commanded to bt 
propagated and divulged^ 


3ook II. ChrijluH Religion. 



Tor excellency of Rewards 

FO R to begin with the reward that is at the 
end propounded to Man, which though it be 
the laft in fruition and execution, yet is it the 
firft in his intention : If we confider tfce inftitu- 
tion of the Jewijh Religion by the hand of Mofes^ 
and the plain or exprefs covenant of the L^w-^ 
we fhal] find nothing there promifed fave the 
welfare and hafpinefs of this life : as namely, a 
fruitful Land, abundance of Corn andVidual, 
victory over their Enemies, foundnefs of Body, 
length of Days, the comfortable blefling of a 
hopeful Iflue, and furviving Pofterity, and the 
like. For if there be any thing beyond, it is in- 
volved in dark fhadows, or muft be colleded by 
wife and difficult reafoning : Which indeed was 
the caufe why many ( in particular the Saddncees^ 
who profefled themfelves to be followers and 
obfervers of Mofes his Law^ ) had no hope of 
enjoying any happinefs after this life. 

As for the Grecians^ who received their learn- 
ing from the Chaldeans and (L/£gypians^ and had 
fome hope in another World, after this life was 
ended ; they fpake thereof after a very doubtful 
manner; as appears by the difputations of So^ 
crates^ by the Writings of Tnlly^ Seneca^ and 
others. And the Arguments they produce for it 
are grounded upon uncertainties ; proving no 
more the happinefs of a Man than of a Beaft : 
Which while fome of them obferved, it wa§ no 
wpnder if they imagined, that Souls were tran- 
E 3 flated 

5; 4 T-he Truth of Book II. 

flated and conveyed from Men to Beafts, and 
againfromBeafts into Men. r . 

But becaufc this opinion was not confirmed by 
any teftimonies, or grounded upon certain rea- 
fon, (and yet it was undeniable that there is 
feme end propofed to Man's adions, ) therefore 
others were induced to think, that ^jertne was the 
end or reward of Men's endeavours ; and that a 
wife Man was happy enough, even though he 
wereput into that tormenting brafen Bull made 
])Y ^halaris. Howbcit this fancy was juftly di- 
ftaiLtful and improbable to another fort, who 
few well enough that Man's hafpnefs^ efpecially 
thebigheft, could not confilt in anything that 
v/aspccoriipaniedv/ith perils, troubles, torment 
andde nh( unlefs we have a mind to follow the 
found of words without the fenfe of things: ) 
Wherefore they placed Man's chiefeft haffine^ 
and end in fuch things as were delightful and 
pleafingto pnfe. But yet this opinion alfo was 
difproved and fuffitiently confuted by many, as 
being prejudicial to all honefiy^ the feeds whereof 
are tooted in our hearts by nature: as alfo be- 
caufe it debafes Man^who is advanced to a higher 
pitch, and throws him down into the rank of 
Beafts ; which ftoop down and pore upon no- 
thing, but what is on the Earth. 

With thefe and fuch like uncertainties and 
doubtings was Mankind6\^\:v^Ct^A at that time 
when Chrifi brought in the true knowledge of the 
right end : who promifed unto his followers after 
their departure hence, a life, not only without 
death, 'witjioiitforrow and trouble, but attend- 
ed with the higheft joy and hafj^inef : and that 
not of one part of Man alone, to wit, of his Soul^ 
( the felicity wfiereof after this life, partly by 
^ ■ proba- 

Book IL ChrtftUn Religion. 5 5 

probable conjedturc^ and partly from tradition^ 
was hoped for before ) but alfo of his Body and 
Soul together. And this moft juftly that the 
Body^ which for the Divine Law, mull often 
fufFer grievances, torments and death, may not 
be without a recompence of reward. No the 
reward and promifed joys are not vile and bale^ 
as good chear and dainty fare, wherewith the 
more carnal fort of Jevo$ feed their hopes ; or 
the embraces of beautiful Women, which the 
Ti^r^exped to enjoy after death : for both thefe 
fenfHalitieszxt^xo'^^x to this frail life, at the belt 
being but helps or remedies of mortality, the 
former of them conducing to the prefervation of 
every particular Man or Beaft : and the latter for 
the continuation of the fame creatures by fHccef- 
fion in their kind. But by the happinefs aforefaid 
our Bodies fhall be indued with conftant vigour-, 
agility,fl:rength,and more than a ftar-like beauty. 
In the Soul there fhall be an underftanding with- 
out error, even of God himfelf and his Divine 
Providence, or whatfoever is now hid from us. 
And a w7/ freed from all turbulency of paffions, 
bulled chiefly about the fight, the admiring and 
praifing oitht Almighty An a word,aU things much 
greater and better, than can be conceived by 
comparifon with the beft and greateft things in 
this World. 


5# fhel'ruthof Book II. 

l^^fwer i(>^^m> phjeUion^ that Bodks eme 
\ Dead canmt h revived again. 

BE S I D E S the doubt but lately anfwered, 
there is another difficnlty objeded againft 
this T)o[trine of the RefptrreEHon : namely, how 
can it be poffible for humane bodies once diflblved 
into di] ft and corruption ever to be united 'and 
fet together again ? But this relies uponhorea- 
fon. tor fince it is agreed among moft Philofo- 
phers, that howfoever things be changed, there 
remains ftill the fame matter, capable of divrers 
Species or forms ; who dare fay, that either God 
doth not know in what places, though never fo 
<iifl:ant, the parts of that matter are, which be- 
long to a humane Body or,that He wants power 
to reduce them and fet them together again ^ and 
do that in his Univerfe, which we fee Chymifts 
do in their Fornaces, and Veflels, gather toge- 
ther and unite things of the fame nature, though 
fcattered and difperfed ? And that a thing alfo 
may return to the form of its original, though 
the fpecies be never fo much altered, we fee an 
example in the nature of things ; as in the Seeds 
of Plants and living Creatures. 

Neither is that knot impbflible to be unloofed, 
which is tyed by many; concerning thofe hu- 
mane bodies which pafs into the nourilhment of 
wild Beafts or Cattle-, who, being fed with 
them, beconie again the food of Man. For we 
muft know, that the greateit f onion of fuch 
tilings as we eat is npt inverted into integral 
^ - '• parts 

Book 11. Chnjtim Rmgton. 57 

^ parts of our bodies ^ but either turned into ex- 
crements^ or hpmorsofthe body^ as Fleam zn'A 
Choler yea, niuch of that which becomes our 
Hourilhment is wafted away either bydileafes, 
or by inward natural heat, or by the Air about 
us. All which being fo-, he that fo carefully 
regards all kinds of bruit Beafts, that none of 
themperilh, the fame 6'(?</ with a rpprc fpeciaj 
-providence can alfo provide for humane bodies> 
chat fo much of them as becomes the food of 
other Men (hall no more be converted ir^to the 
yj^^7?^;/c^ of thofe that eat them, than zttfoifons 
or phy/ical potions and the rather, becaufe it is 
in a manner naturally apparent, that humane 
flefli was not intended forMan^s food. Or fup- 
pofe it were not fo, but fomething which hath 
xnade an acceflion to the latter body muft be ta- 
ken from it again ^ this will not make it not to 
be the fame body : for even in this life there hap- 
pen greater changes of particles, than this; comes 
to. Yea, we fee that a Butterfly is in a Worm i 
and the fubftance of Herbs or Wine in fome very 
fmall thing -, from whence they may be reftorea 
totheirformerjuft magnitude. Surely,fince both 
thefe and many other things may without any 
inconvenience be fuppofed, there is no reafon 
thatthereftitutionof a BodydilTolved fhouldbc 
reckoned among impoflible things : which learn- 
ed Men, Zoroafter among the Chaldaam^ almoft 
all the StoickSf and Theopompm among the Peri" 
fateticks^ believed not only might, but fliould 


The Truth of 

Book II. 


The excellency of holy Precepts given for the 
mrjhip of God. 

TH E fecond thing wherein Chriftian Religi- 
on excells all others that are, or ever were, 
or can be imagined, is the great hoUnef of Laws 
and Precepts \ both in thofe things that apper- 
tain to the Worfhip of God, and in thofe that 
concern other matters. 

The holy Offices of the Pagans throughout al- 
moft the whole World, ( as Porphyry Ihews at 
large, and the Navigations of our times have 
difcovered ) were full of cruelty For it was the 
ufage, in a manner every where, to appeafe the 
Gods, even with the Sacrifice of Humane Blood. 
Which cuftom neither the Greeks learning, nor 
the Roman Laws took away ; as appears by what 
we read concerning the Vidims made to Bacchus 
O^ejtes zmongthQ Greeks and of a Greeks Mm 
and Woman, and a Man and Woman of Ganlj 
which were facrificed to Jupiter Latiaru at 
Rome : Thofe mofl holy Myfteries alfo, whether 
of Ceres ^ or of Liber Pater^ were as full as ever 
they could hold of filthinefs and obfcenity as 
appeared when the fecrets of this Religion were 
once laid open, and began to be divulged : of 
which Clemens Alexandrinm^ and others, have 
given us a large account. Thofe Feftival days 
alfo which were confecrated to the honour of the 
Gods^ were cetebrated with fuch fpedlacles, that 
grave Cato was afhamed to be prefent at them. 
But in the J^ip?/fc there was nothing un- 


^6k li Chfifiim Religion, 59 

feemly, nothing difhoaeft; or unlawful. Howbejt 
ieft the People that were prone to /^^?/^fry^fhould 
decline or fall back from the true Religion^ it was 
loaded and burdened with many freceft^ con- 
cerning fuch things as in themfelves were neither 
good nor evil ; fuch were the facrificing of Beafts^ 
the Ctrcnmcifion^ an exad re^ from labour upon 
thQ Sabbath^ and the prohibition pf eating fun- 
dry kind of meats ; fome of which cuftoms the 
I'^Hrks have borrowed from them adding further 
a prohibition for drinking Wine. 

But the Chrifiian Religion teacheth, that as 
God is a mofl: fure Sprit ; So is he to be wor- 
fliipped with fnrenef of mind and Spirit^ toge- 
ther with fuch works as in their own nature with- 
out a precept are moft laudable and honeft. Thus 
the proferfbrs thereof are not tocircumcife the 
flefh, but their carnal Infis and dejires ; not to 
keep Holy-day by a reft from all kind of work 
whatfoever-> but only from that which is unlaw- 
ful. Nor are we to offer unto God the blood 
and fat ofBeafts-, but if need be, even our own 
blood for the teftimony of the trnth. And what 
bounty or liberality foever we bellow upon poor 
2indn^cc{Rtoiis per f on to look upon it as given 
to God himfelf. We need not now abftain from 
any kind of meat or drink, but may and ought 
to ufe them both with m-oderation, fo that our 
health be not thereby impaired ^ fometimes not- 
Withftanding fubduing our Bodies to our minds 
h'jfafiing^ that they thereby may be the better 
fitted and prepared for more chearful devotion^ 
But the chief point of this Religion, it is every 
where apparent, lies in a pious confidence: by 
which being compofed to a faithful obedience^ 
we rely wholly upon God^ and ftedfaftly believe 

6o The Truth of Book II. 

the performance of his promifes. Whence there 
arifes a good Hope, and a true Love both of 
God and our Neighbours : which makes us obey 
his Precepts, not in a bafe fervile manner^ for 
fear of punilhment ; but that we may pleafe him, 
and have him, out of his great goodnefs, our 
Father and Rewarder. 

Moreover we are taught to fr ay ^ not for riches 
or honours, or fuch things as many times do 
hurt to thofe that wifh much for them : but iirft: 
and chiefly that which tends to GocPs glory ^ then 
for our felves, fo much of thefe perifhing things 
as nature defires leaving the reft to Divine Pro-^ 
vidence : and fatisfying our felves that all lhall 
be well, which way foever things go. But for 
eternal things, it teaches us to pray with the moft 
earneft defire, viz.. for pardon of our fins paft> 
and the affiftance of his Spirit in time to come ; 
whereby being ftrengthned againft all terrors and 
allurements, we may conftantly perfift in a pious 
courfe of life. 

This is the true worjhip of God in Chrifiian Re^ 
ligionj than which nothing can be invented more 
worthy of Almighty God. 


Concerning the Offices of Humanity which we 
owe unto our Neighbour. 

LI K E to thefe are the duties we owe unto 
our Neighbour. As for Mahumet'^s Religion^ 
being hatcht in Wars, it breaths nothing but 
Wais,and is pjopagated by Warsjand Hoftility. 


Book IL Chrijtim Religion. 6i 

Thus the Laws and Statutes of the Laced^moni- 
^;;j,which among the Greeks were moft applaud- 
ed^ even by the Oracle of olio Ariftotle not^s^ 
and blames them for it, were wholly directed to 
warlike force. And yet the fame Ariftotle main- 
tains War againit Barbarians to be natural : 
when, on the contrary, it is certain that Men 
(were by nature made to friendfliip and fociety* 
For what is more unjult and unequal, than for 
lingle Murders to be punifht ^ but to vaunt and 
triumph in the (laughter of whole Nations, as 
in a glorious exploit ? And yet, that fo much ce- 
lebrated Roman Common-wealth, how did it 
come by fuch a Name, but by Wars ? which oft- 
times were manifeftly unjuft, as they themfelves 
confefs thofe were, ^^gzixA Sardinia and Cyprm. 
And truly generally, as the beft Hiftorianshave 
committed to memory, moft Nations thought 
robberies and plunders, without the bounds of 
I their own Country, to be no difgrace at all to 
them* The exadling of revenge, ^rifiotle 2nd 
Cicero make a piece of vertue : To behold Sword- 
players cut and flafti each other, was one of the 
publick recreations of the Pagans : And nothing 
more ordinary than to expofe their Children. 

Among the Hebrews indeed there was a better 
Law, and more holy Difcipline : but yet to a 
People of an impotent anger fome things were 
connived at, and fome things indulged. As a 
violent feizure upon the [even Nations, who had 
deferved it : with which not contented, they 
profecuted all that difFerM from them with a 
cruel hatred; the ligns and marks of which yet 
remain^ in the prayers which they conceive 
againftusChriftians. But to profccute him that 
hurt them, by rendring like for like and to kill. 

62 Ithe Truth of Booli If; 

by their Own private hands-> him that had flain 
any of their Kindred^ was permitted by the Law 
it felf. Whereas the Law of Chrift forbids us to 
revenge any injury that is done us, either in 
words or deeds 5 left that wickednefs which we 
condemn in others, wefhould sgainallow by its^ 
imitation- It would have us do good to all, to 
the good indeed chiefly, but to the wicked alfor 
after the Example of God, who beftows the be- 
nefit of the Sun, the Stars, the Rain, the Winds 
and ShowrcS, in common upon all Men whatfo- 


Of the Conjunct ion of Man and Woman ^ 

THE Conjunftion of Man and Woman^ 
whereby Mankind is propagated, is a thing 
moft worthy of the care of Laws. Which part of 
them it is no wonder the Pagans negiefted, when 
they told fuch lewd ftories of the Whoredoms 
3nd Adulteriesof the Gods which they worlhip- 
i ped. Nay, this filthy and abominable ufe which 
tone Man made of another, vras defended by the 
. example of their Gods. Into whofe number, 
I upon that account, Ganyjnedes was anciently put> 
i and afterwards Antimtis. Which flagitUDUs wijck- 
ednefs is now moft frequent among the Mahome- 
I tans^ and is thought lawful by the Chine fes^ and 
j other Nations. Yea, the Philofophers of C'r^^c^ 
feem to have made it their bufinefs, to find out 
I an honeft Name, for that moft filthy thing. 


Book II. ChrijlUn Religion. 6^: 
Among which G'rf ^j^Philofophers the mofc ex- 
cellent commending community of Women 
what did they do elfe, but turn a whole City in- 
to one common Brothel-houfe ? A mpft unwor- 
thy thing : for fmce there is among fome mute 
Animals a certain conjugal League or Covenant, 
how much more equal is it, that fo holy a Crea- 
ture as Man fhould not be born of uncertain 
feed ; with the extindion of all thofe mutual 
affi^dionls, which are naturally between Parents 
and their Children. 

The Hebrew Law indeed forbad all filthinefs j 
but both allowed one Man to have more Wives ; 
and gave the Husband alfo a right, for any cauie, 
to put away his Wife. Which the Mahometans 
at this day ufe ^ and the Greeks and Latins an- 
ciently with fuch licence, that the Laced<zmomans 
and Cato^ even lent their Wives to other Men, 
to ufe for a time. 

But the molt perfect Law of Chrift penetrates 
to the very roots of Vices : and holds him who 
only attempts upon the chaftity of any Woman, 
or looks lafcivioufly upon her? to be guilty before 
GOD, the Judge and Searcher of the Hearts, 
of that crime, which, though not aded yet, was 
defired. And lince all true friendfliip is perpetual 
and infoluble, He would defervedly have that to 
be fuch, which, with the fociety of minds, con- 
tains alfo a conjundion of Bodies. Which, with- 
out all doubt, is moft profitable alfo for the right 
j^ducation of thofe Children, that are the fruit 
of that Conjundion. Among the P^^^;?/, fome 
few Nations were content with one Wife*:, as 
the Germans the Romans. Which the Chrifti- 
• ans now follow *, that the mind of the Wife be- 
ing intirely given to the Husband, may be com- 



The Truth ^ 

Book IL 

penfated with an equal retribution : and the go- 
vernment of the Family may the better proceed 
under the diredlion of one Ruler : and divers Mo- 
thers may not bring in difcord among Children^ 

things, which are vulgarly called Goods; 
we find that thefts were permitted by fome Pa- 
ganijh Nations, as the <tj£gyftians and Lacedai' 
moniani : and they that did not allow this to pri- 
vate Men, did publickly little elfe, as the Ro-- 
mans. Who muft have returned to their Huts and 
Cottages, the Roman Orator faid, if they fhould 
have been bound to rellore to every body his 
own ? 

The //e'^rfiri indeed had no'fuch cuftom, yet 
their Law^ that it might fute it felf in fome mea-, 
fare, to the humor of that People, permitted 
them to take ^yi/ry of ftr anger s ; amongft other 
thiwgs promifing the reward of riches to them 
that obferved the Lavo. 

But the Lavo of Christianity forbids not only 
all kind of injufiice towards all fort of Men, but 
alfo prohibits us to take any carking and excef- 
live care for thefe tranfitory things, becaufe our 
mind is not able diligently and duly to attend 
unto two feveral matters ^ either of which are 
enough to take up the whole Man,and oftentimes 
, draw us into contrary thoughts and counfels. 
Bcfide?, the excelfive care both for getting and 


Touching the ufe of Tiemporal goods^ 

now to come to the ufe of thofe 


Book L Chrlftta?% Religion. 


'Ihe Ufhe Argument is retorted to prove that 
the Soul furvives th e Body. 

FOrafmiich as G'^?^ hath an unto all Mens 
adions, and in himfelf is niofijuft^ fufFering 
fuch things to come to pafs as we fee they do; 
therefore we muft expedl; that there will be fonie 
future judgment giftQr this life^ to the end fuch 
notorious tranfgreffions may not remain unpunifh- 
cd, nor well deferving virtue be nnrecompenced 
with due comfort and reward. 

Which is proved by Tradition. 

Further j to confirm this irkh^it muft necelfa- 
riiy be admitted, that the Sohls of Men do 
furvive their Bodies. Which moft ancient Tra^ 
irf/V/w, was derived from our very firft Parents 
( for from whence elfe could it proceed ? ) urito 
almoft all civilizM People ; as is plain hy Homer'^i 
Verfes ; and by Philofophersy not only of the Gre-- 
cians^ but likewife the Drnides in France^ and 
Brachmms in India^ and by thofe relations alfo 
which many Writers have publiihed concerning 
the Egyfiiansi aijid Thraciansy and Germans. Iix 
like manner touching God^s judgment to come 
after this life, many things we fee were extaiJt, 
well among the Grecians^ as alfo among the 

^4 T^he "truth of Book I. 

Egyptians and Indians^ as we learn out of Strabo^ 
Diogenes Laertius^ and Plntarch-^ whereunto 
may be added that old Tradition of the Confumfti" 
on afthe World by fire^ which was anciently found 
in Hyftajfi6zndit\[t Sibyls^ and now alfo in Ox;/W 
and Lncany and the Indians of Siam : of which 
thing the Aftrologers have noted this to be a 
fign^ that the Sun draws nearer and nearer to the 
earth. Yea, when the Canaries^ America^ and 
other foreign places were firft difcovered, this 
fame opinion of the immortality of Mens fonls^ 
and the laft Jndgment was found among the Inha- 
bitants there. 


Againfl which no contrary reafon can he 

N Either can there any reafon in nature be 
given to dilprove fo ancient and common 
received tradition. For every thing that in this 
World comes to an end, periflies either through 
the offofition of fome more forcible contrary 
agent ^ as coldnefs in any fubjeft, by reafon of 
the more prevalent power and intention of heat 5 
or through the fubftradion of that ///^;V^?>where- 
tipon it depends, as the quantity or the glafs^ 
when the glafs is broken or through the defeft 
and want of the efficient caufe^ as light by the 
Sun-fetting. Now none of all thefe can be faid 
to happen unto the foul of Man : Not the firfi^ 
becaufe there is nothing that is contrary to the 
Soul ^ nay^ it felf is of fuch a peculiar nature, 


Book L Chrifiian Keligionr. ^ ^ 

thatit is apt to receive fuch things as are contrary 
between themfelves, at the fame time together, 
after its own^ that is, zft^r zSpritnal am Intel" 
IcBnal manner. Not thtfecond^ for there is not 
any fnljeB whereon the nature of the Soul hath 
any dependence : if there were, in all probabi- 
lity it fhould be the humane body : but that this 
cannot be, it is manifeft^becaufe when the powers 
and abilities of the Bodies are tired in their ope- 
rations } the mind alone doth not by motion con- 
trad: any wearinefs. Likewile the powers of the 
Body are impaired and weakned by the redun- 
dancy or excefs of the object^ as the fenfe of fee-^ 
ing by the full fplendor and bright face of the 
Snn : but the more excellent objeU:s that the Soul 
is convcrfant about,- as about miverfaU and fi- 
gures abfiraBed from fenfible matter, it receives 
thereby the more perfcHion. Again, the power. < 
that depend upon the Body are only bufied about; 
fuch things as are limited to particular time and 
place^ according to the nature and property of 
the Body it felf : but the mind hath a more noble 
cbjeB^ and afcends to the contemplation of that 
which is infinite and eternal. Wherefore then fee- 
ing that the SqhI depends not upon the Body ia 
its operation'^ neither doth it in its ejfence : for 
we cannot difcern the nature of invifible things 
otherwife than by their operations^ Neither is 
the third way of corruption incident to the SohI^ 
there being no ejficiem canfe from which the Sod 
proceeds by a continual emanation. For we can- 
not fay our Parents are fuch a caufe ; fince^whert 
they are dead, their Children are wont to Iive« 
But if we will needs make fome caufe ^ from which 
the 5(7/// proceeds, then we can imagine no other^ 
fave the firft and miverfal canfe of all things, 
D 2 whicfe 

3 6 The Truth of Book L 

which as in refped of its power, is never deficit 
em^ fo in refped of its will tohQ defeStive^ that 
is, for the Almighty to will the exdndion and 
deftrudion of the Soul-^ no Man can ever be able 
to prove. 


Many Reafons may be alledged for it. 

NA Y there are many ftro^g Arguments for 
the contrary^as namely^the dominion given 
unto Man ovrer his own adions ; the natural de- 
yTr^thatis in him to be immortal-, the force of 
confcience comforting the mind for well done 
adions, though very troublefome, and fupport- 
ing it with a certain hope 5 and on the contrary, 
the fting of a gnawing confcience at th^ remem- 
brance of the ungodly and wicked adions, efpe-^ 
cially when the Hour of Death approacheth, as 
if it had a fenfe of an imminent judgment. And 
this gnawing worm of confcience the moft pro- 
phane wretches and wicked Tyrants have not 
been able oftentimes to extinguifli in them, no 
not then when they moft of all defiredit, as di-^ 
vers Examples do teftifie. 


jBook I. Chrifi tan Religion, J 7 


Whence it follows^ that the end of all jhall he 
Man^s haffinefs after this life. 

SEeing then the Soul is of a nature that in it 
felf hath no ground or canfe of its own cor- 
ruption ^ and feeing alfo that God hath given us 
many figns and tokens whereby we ought to un- 
derftand, that it is his will^ the foul Ihould fur- 
vive the body ; what more noble endczn be pro- 
pounded to Man than the ftate of eternal happi- 
nefs ? which in efFed is the fame that Platoy and 
the Pythagoreans fpake of, faying, that it were 
good for man if he could become mojt like unto God. 

^ _ ^ X 


Which to obtain^ Men mujl get the true Re^ 

NO W what this happinefs is, and how 'tis 
to be attained, Men may fearch by proba- 
ble conjeBures : but if any thing concerning this 
matter be revealed by Gqdj that muft be held for 
a moft certain and undoubted truth : which fince 
Chriftian Religion pretends to bring unto us 
above others, it fliall be examined in the next 
Book whether or no Men ought to give credit 
thereunto, and affuredly build their faith there- 



The Second Book 



O F 

Chriftian Religion. 


To prove the Truth ofChrifiun Religion. 

[T is not our piirpofe in this Se- 
cond Book to handle all the 
Points of ChriftUnity ; but af- 
ter our hearty Prayers made to 
Chrift the King of Heaven, that 
he would grant us the afliftance 
of his holy Spirit^ whereby we may be enabled 
for fuch a Workji V^e, fhall only endeavour to make 
it appear that the Chriftian Relipon it felf is molt 
trHi and certain. Which I thus begin. 

D 4 SEdTr 


Thetmbof ' Book 11. 

SECT. 11. 

Here is (hewn that "^efm liv ed. 

THAT there wasfuchaPerfon as Jef^cs of 
NaTLareth^ who lived heretofore in jndaay 
when Tiherm was Emperor of Roiney is not only 
nioftconftantly profefled by all Chriftians, who 
iare fcattered over the face of all the Earth: but 
acknowledged by all the Jewsy who now are^ or 
evei^ wrote fihce thofe times. Nay, the very Pa- 
Writers, that is, fuchas are neither of the 
J.§wiJIj nOT Chrifiian Religion^ namely, SHetoniHS^ 
TacitHs^ Pliny the younger, and many more after 
them, do teftifie the farne. 


And tvas put to an ignominious Bleat h. 

TH A T the fame Jefns was nailed to a Crofs 
by PontiHs Pilate fiov^cmor oijudaa^is con- 
feflcd aifo by all Chriftians ; though it might fecm 
very difgraceful to them, to be the Worfhippers 
of fuch a Lord.The Jews alfo do the like ; though 
they are not ignorant that upon this account 
they are very odious to Chriftians, in whofe Do- 
minions they live : becaufe their Anceftors were 
the Men, that moved Pilate^ and perfwaded him 
topafs the fentence of Death upon Jefeis. The 
^^riters alfo, now named, have deliverecj 
^ke fame to Pofterity. Yea, the Afts of Pilate 

Book 11. Ch rifiian Religion. 41 

were extant a long time after, from whence this 
might have been proved to which Chriftians 
never made their Appeal. For neither did Jnlian 
liinjfelf , npr any other adverfaries of Chrifiiam^ 
iy ever make dbnbt hereof : So that hence it 
appears, that there was never any more certain 
ftory than this which ( we fee ) may be con- 
. firmed, riot only by the teftimonies of fome few 
Men, but alfo by the approbation of feveral Na- 
tions other wife difagreeing and jarring among 
themfelyes. • 

S B C T. I V- 

Tet afterward rvas tv or/hip fed by pradent and 
godly Men. 

A Is L which though it be moil: true, yet we 
fee how that throughout the remoteft 
piartsof the World he is worfliipped as Lord:, 
and that not in our days only, or thofe which 
are lately paffed, but ever fmcc the time that 
this was done ^ to wit, ever fmce the Reign of 
Nero the Emperor, when many People that pro- 
fefled this worfliip of Chrift^ and Chrifiim Reli- 
gion^ were for that caufe tortured and put to 
death, as T^c^V^/i and others do witnefs. 


The Trath of 

Book II. 


Tihe caufe whereof jvas^ for that in his life time 
there were Miracles done by him. 

NO W among fuch as profefled Chrifiianity^ 
there were always many Perfons,^ who 
were both judicious, and not unlearned • Such as 
( to fay nothing now of t\itjews^ Sergiasj Gh-^ 
vernour of Cy^rm^ Dionyfius uireopagita^ Foly- 
carfHS^ Jujtinm^ Iren^iis^ Athenagoras^ Origeriy 
TertHllian-f Clemens jil^xandrinus-^ with divers 
others \ who almoft all being brought up in other 
religions, and having no hopes or any Wealth 
or Preferment by Chriflianity^ yet became wor^ 
Ihippers of this Man that died fo ignominious a 
death, and exhibited due honour to him as God : 
Of which no other reafon can be given, but this 
alone i that they made diligent enquiry, as be- 
came prudent Men, in a matter of greateft mo- 
ment: and found that what was bruited abroad 
concerning the Miracles wrought by Chrifi^ was 
true ; and relied upon firm witnefles. As the 
curing, and that with his word only, and before 
all the People, divers grievous and inveterate 
Difeafes ; the reftoring of Sight to him that was 
born blind ; the multiplying of a few Loaves, 
more than once, for the feeding many Thou- 
fands, who could teftifie the truth of it ; the 
recalling of the Dead to Life again and many 
more of the like kind. The report of which 
things had then fuch a certain and undoubted 
original ; that neither Celfm^ nor Jdiany when 
^they wrote againft Chriftians, durft deny there 


33ook II. ChrifiUn Religion. 4 j 

were fome Prodigies done by Chrift ; and the 
Hebrews in the Talmudical Books do openly 
confefs it. 

SECT, yi- 

Which Miracles were not wrought either by the 
help of Nature^ or affifiance of the Devil^, 
hutmeerly by the Divine Power of GO D. 

THAT thefe wondrous Works were not 
wrought by any Natural Power, it is ma- 
nifeft, by this very thing, that they ai;e called 
wonders and miracles '. Nor is it poffible by the 
force of nature, that any grievous Difeafes and 
Infirmities Ihould be cured meeHy by a Man's 
voice ^ or by the vertne of a Touchy and that even 
upon a fudden. And if fuch Works could have any 
way been afcribed to a Natural efficacy, it would 
Jiave.been faid before now, either by thofcthat 
were profefled enemies of Chrift while he lived 
iipon Earth, or by thofe that have been Adver- 
faries of his Gojf el fmce his death. 

By the like Argument we may prove, that 
they were not jugling delufions, becaufe they 
were done openly in the light of all the People : 
amongft whom divers of the Learned fort did 
malign and bear ill will unto C/7r//?, not without 
envy obferving all that he did. Add further, that 
the like Works were often iterated, and the 
effedts thereof were not tranfitory but perma- 
nent and durable. All which being duly ponder- 
ed, it muft needs follow ( as the Jews have con- 


44 ^^^^^^ of Book II. 

fejre4 ) that thefe Works proceeded from a more 
than Natural or Humane power, that is, from 
fome Spirit either good or evil. That they pro- 
ceeded not from any ^i;//Sp^'m, maybe proved, 
becaufe that the Dodrine of Chriff; ( for the con- 
firmation whereof thefe Works were wrought ) 
was quite oppofite and contrary to bad Sprits. 
For it prohibits the worfliipping of evil Angels^ 
and (^iffvvadesMen from all uncleannefs of affedi- 
ons arid manners, wherein fuch Sjo/m^ are much 
delighted. And this is alfo plain, for that where- 
foever the Dodtrine of the Gofpel was received 
and eftablifhed, there followed the downfal of 
the worfhip of Daemons, and of Magical Arts : 
and one God was worfhipped with a dcteftation 
of Dasmons ; whofe power and authority For- 
fhyry acknowledges, was broken by the coming 
or Chrijl. 

Neither is it to be thought that any wicked 
Spirit is fo ignorant and foolifh, as to effed and 
often bring to pafs things that are caufes of its 
own hurt and difgrace, and no way conducing to 
its honour or benefit. Befides, it ftands no way 
withthe wifdomor goodnefs of God himfelf to ' 
believe that he would fufFer fo harmlefs and in- 
nocent Men, fuch asr feared him, to be deceived 
by the delafion of Devils : and fuch were the firft 
followers of Chrifi^ as is plain by their innocent 
life, and by the many calamities which they en- 
dured for confcience fake. 

But on the other fide, if thou aftirniefi; that 
thofe works of Chrift proceeded from tome good 
Spirits which areinferiour to God-^ info faying 
thou doft confefs that the fame works were well 
pleafing unto God^ and did tend to the honour of 
his name forafmuch as good Spirits do nothing 

Book IL Chrifiian Religion. 45 

but what is acceptable and glorious unto God : 
To fay nothing now of fome of Chrifi^s works, 
which were fo miraculous,that they feem to have 
God himfelf for the author of them, and could 
not have been done but by the immediate finger 
of an omnifotem power ^ as fpecially, the reftoring 
divers Perfons from Death unto Life again. 

Now God doth not produce any Miracle, nor 
fuffer any fuch Wonders to be wrought without 
juft caufe : For it becomes not a wife Maker of 
Laws to forfake and depart from his own Laws^ 
unlefs upon fome good and weighty reafon : 
Now no other caufe of thefe things can be given 
than that which was alledged by Chrifi himfelf, 
namely, that hereby his dodrine might be veri- 
fied and confirmed. And doubt lefs they that were 
Spectators of his Works,could conceive no other 
reafon thereof : among which fince there were 
( as was faid ) many godly Men, pioufly and de- 
voutly afFeded,it is horrible impiety to imagine, 
th?LtGod did work thefe things only to delude and 
deceive them* And this was one caufe why very 
many of the Jews who lived about the time of 
Jefu^y even fuch as could not be perfwaded to 
relinquifh or omit one jot of Mofes his Law, fuch 
asthofe who were called JVatarenes 2nd Ebio^ 
ji nites^ did notwithftanding acknowledge that 
I this Jefns was a Do6tor or Mafier fent from Hea-' 


46 " The rruth of Book \h 

S E C T. vir. 

ChrijPs KefnYreBion f roved, by credible 

BEfides the Miracles that Chrifi wrought to 
confirm his Doctrine, another like Argu- 
ment may be taken from his wonderful Refnr- 
region to Life again^after that He was Crucified, 
Dead-> and Buried. 

For the Chriftians of all Ages and Countries 
alledge the fame, not only for a truth, but alfo 
as the moft ftrong ground and chiefeft founda- 
tion of their f^///? ^ which could not be, unlefs 
thofe that firft taught Ghriftianity^ did perfwade 
their Auditors that the thing was fo for certain ; 
And yet they could not induce any wife Man to 
the belief hereof, unlefs they could verily aflirm, 
that themfelves were eye^witnelTes of this mat- 
ter. For without fuch an ocular teftimony, no 
Man in his wits would have given credit unto 
them-, efpecialiy in fuch times, when to believe 
them was to expofe themfelves to the greateft 
mifchiefs aad dangers. But that this was their 
conftant affertion, both their own Books, and 
other Writings do teft ifie.For out of their Books 
it appears^ that they ^^ppealed unto Five hundred 
WitnelTes that had beheld Jefns after he was rife.n 
\ from the Dead. Now it is not the fafhion of lyars 
and diJTcmblers to appeal to fo great a number of 
I Witneiles. Neither could it poflibly fo fall oui 
that fo many Men fhould agree and confpire to- 
gether to bear falfe witnefs. Or fuppofe' there 
^ad been no other witnefles^ fave thofe twelve 



Book II. ChrifiUn Religion. 


known Apofilesy the firft piiblifhers of Chriftiait 
do^irine^ yet this had been fufficient. No Man is 
wicked for nothing, And ^(?;;c?;/r for their lying 
they could not exped, in regard that all kind of 
dignities and promotions were then in the hands 
of the Pagans or Jews^ from whom they received 
nothing but reproach and ignominy. Neither 
could they hope for any Wealth and Riches-, be- 
caufe this profeffion was oftentimes puniflied 
with the lofs of goods and pofleflions : or if it 
was not; yet th^ Gojpel could not be taught by 
them, unlefs they omitted or negletSed all care 
about worldly goods. Neither could the hope of 
any other worldly advantage move them to utter 
untruths feeing that the very preaching of the 
Cojpel did expofe them to labours^hunger, thirft, 
ftripes, and imprifonments. 

To get credit and reputation only among their 
own Country-men was not fo much worth, that 
they poor fimple Men, whofe life and dodlrine 
was abhorrent from all pride, fhould therefore 
run upon fo great inconveniences. Neither again 
could they have any hope their dodlrine would 
make fuch progrefs, as to win them any fame ^ 
being oppofed both by the nature of Man, which 
is intent to its own advantage, and by the autho- 
rity of them, who then every where governed, 
unlefs they had been fomc way animated and 
incouraged by the fromfe of God. 

To which we may add, that they had no rea- 
fon to promife themfelves, that this fame, fuch 
as it might prove, would be durable : fince they 
expeded ( God on purpofe concealing his coun- 
fel in this matter ) the end of the whole World 
1 as nearly approaching^ which both their own 
Writings, and the writings of thofe Chriftians 


48 the Truth bf Book 11; : 

that followed them, make molt evident. It re-^ 
mains therefore that we fay, ifthey didlye, it- 
was for the defence of their Religion-, which] 
cannot with any reafon be laid to their charge,^ if 
the thing be rightly confidered. For either theyj 
did lincerely believe that this Religion which they i 
profeffed was the true Religion^ or elfe they were j 
of a contrary mind. If they did not believe it to ! 
httrue • nay if they thought not that it was ab- 1 
folutely the belt, they would never, have made ' 
choice hereof, and rcfufed other R eligions far j 
more fafe and commodious. Nay fu rther, though 
they conceived it to be tr;/^, yet they would not ; 
haveprofeflcdit> unlcfs they had been fully per- ' 
fwadedjthat the profeflion theree f was necejfary ; ' 
lpecially,for that they might have eafily forefeen, i 
and partly they could tell by experience what 
troops of Men would beexpofed to death for j 
this frofejfion^ which without juft caufe to occali- i 
/ 6n was no better than plain robbery or myrden \ 

But if we fay, they believed that this Religion 
was true, and the very beft^and by all means to be. ^ 
profeffed, and that after the death of their Lord. ] 
and Mafier : furely, that could no way be fo, if 1 
their Mafters proniife concerning his Refurredli- 
on had deceived them, and not proved true. For 
that had been enough to make any Man in his 
. wits d isbeiieve, even that which he had already 

entertained. ^ 

Moreover all Religions, and Chriftianity m ore 
than any other,forbids lying in bearing falfe w it- ! 
nefs, efpecially in divine things : wherefore th ey 
could not for the love of Religion^ and that fuch j 
a Religion, be induced to tell untruths. Beildes, 
thefe Men were of an upright converfation ; their \ 
life was fpotlcfs and unblameable even in the I 

kXtjii^ MituKkifK ic#44a) hukwD^r^^ i 

Book I L Chrifiian Religion. 65 
keeping riches is accompanied with a kind of 
bondage and anxiety, which fpoils that very 
pleafure, which is expeded from riches. \Vhere- 
as thofe things that nature is content withal, arc 
both few and eafily acquired, without much la- 
bourer charge : yet if God beftow any overplm 
upon us, fo that we have fomewhat to fjDare, we 
are not commanded to caft the fame into the Sea^ 
as fome Fhilofofhers unadvifedly have done ; nei- 
ther muft we keep it unprofitably^ or lavifli it 
out waft fully ; but rather therewith we ought to 
fupply the wants and exigencies of other Menjr 
either by giving, or by lending to them that 
would borrow : as becomes thofe that look upon 
themfelves not as Lords and Mafters of the 
things they enjoy, but as Stewards and Dijpetifers 
under G'^?^ Almighty^ the Father and Mafier of 
all : knowing alfo that a benefit well bcftowed 
isatreafure full of good hope-, which neither 
the wickednefs of Thieves, nor the variety of 
icafualticscanin the leaftdiminini. 
. A rare example of which true and unfeigned 
liberality we find in the primitive Chrifiians^ who 
fent relief as far as from Macedonia and Achaii^ 
to the poor that lived in Palcftine-^ as if the 
whole World had been but one Family. And here 
in the Law of Chrift this caution is added, that 
the hope of being paid again, or getting credit 
by it, do not deflowr our bounty ; whofe beauty 
and grace is quite loft with God, if it have re- 
fpedlto any thing but him.- And that no Man 
may pretend for a cloak of his covctoufnefs, that 
he fears he may have need of all that he hath, 
when he grows old., or falls into any calamity ^ 
theLawpromifesafpecial care of fuch Men as 
obferve thcfe Precepts. And to work a greater 
F confi- 

66 T^he "truth of - Book II. 

confidence in them, puts them in mind of the 
confpicuous Providence of God in feeding the 
wild Beafts and Cattle and in adorning the 
Herbs and Flowres and reprefents withal what 
an unworthy thing it would be, if we fhould not 
believe fo Good and fo Powerful a God : but 
deal with Him, as if he were a bad Creditor ; 
whom we will not truft any further, than while 
we have a Pawn or pledge in our hands for our 


Of Swearing. 

TH£RE are other Laws that forbid P^r- 
jkry^ but this Law of Chrift will have us to 
refrain alfo from all kind of [wearing^ unlefs we 
be lawfully called thereunto upon neceflity. Nay, 
enjoyns fuch faithfulnefs and fincerity in all Our 
words, that there may be no need to exad an 
Oath of us. 


Of other Matters. 

Oreover there can nothing be found ccm- 
mendable 2ind praife- worthy, either in the 
rhilofofhkal writings of the Grecians^ or in the 
fayings of the Hebrews^ and other Nations, 
v/hich is not contained in the Precepts of Chrifti- 

Book II. , Chriftun Religion. 67 

mity^ and that alfo eftablifli^d by Divine au-- 
thority : as namely^ concerning modefty, tem- 
perance^ goodiiefs,' decent behaviour^ prudence,^ 
the office of Magiftrates and Snbjerfs, Parents 
and Children, Mailers gnd Servants, Man and 
Wife between^ themfclves arid chiefly the 
efche wing thofe.wfj which among many of the 
Grecians ^andi^^^^^^i went urider the name and 
qolour of honefty:^ fuch were the i/e/r^i of ho-, 
iiours and glpry. . And to belhort, admirably is 
the fubfiami^l brevity Q{thQfcprec€f tsy compre- 
hended in tbefe few words, t^at we ought to.v 
love God above, .all things, and oux Neighbonrs. 
asour feivcSy that is, we muft do as we would 
be done unto. 

Sect. xix. 

Jinfiv^; to an pi?je£fio/z touching the Contro-* 
verfies abounding among Chrtfiians. 

BUT: here; peradventure fome will objeA 
J ; againft this,: wh^ch we fpeak concer?iing 
the excellency of Chrifl^iamtyy and tell ns of the 
great diverfity of opinions amongft 0)riftiansr, 
whereupon there have iprung ib many and 
f anions as do now abound in the Chnrchv . 
, Foranfwer vvhereunto, we may^ obferve that! 
tljelijie diverfityof opinions hajipens almoft in 
all kind of Arts and Sciences^ to wit^ partly 
through the weaknels of humane ajjlprdienEon^J 
and partly, becaufe ManV judgment is hindred 
and. ^intai^led ; by , his aiiedions- Hoys^beit this 
variety of dpinions is contained within certain 
F z bound^i 

6B the truth of Book 11. 

bounds and limits : for there are fome common 
principles agreed upon by all, and whereupon 
they ground their doubts. Thus in Mathematicki 
'tis queftioned, whether a circle may he made qka^ 
drangular : but not whether after the taking 
away of equal parts from equal, the refidue wiii 
not remain equal. The fame may be feen in na^ 
tural Philofophy^ alfo in the ^rt of Phyfick^^ and 
in other Difciplines.Tn like manner the difference 
of opinions that is amongft Chriflians doth not 
hinder the common confent and agreement in 
thofx: fundamental principles^ for which chiefly 
we have commended Chnftian Religion j the cer- 
tainty whereof appears in this, namely, that 
thofe which out of mutual and deadly hatred 
fought all the occafion and matter of contention 
they could, durft not for all that proceed fo far, 
as to deny that thefe Precepts were commanded 
by Chrifi : no not even thoie that refufe to frame 
their lives and adions according to that rule. 

But if there be any Man that will contradict 
thefe Principles, he is to be accounted like to 
thofe Philofophers that denyed the Snovo to be 
white : For as thefe are confuted by fenfe, fo are 
thofe convinced by the unanimous confent of all 
ChrifiianN^tions^ and of the Books which were 
written by the firft Chriftians, and by thofe next 
to the firft, and by the Doctors which followed 
afterward ; even thofe that witnelTed their faith 
in C^r//? by their death. For in the opinion of 
any indifferent Judge ^ that muft needs be reputed 
the true doBrine of Chrifi^ which fomany have 
fucceffively acknowledged and profefled ^ like as 
we arc perfwaded that was the doftrine of So- a 
crates which we read in Plato and Xenophon ^ as ' 
alfo that of Zeno the Philofophcr, which we find 
heldbythe5r^/Vjt/. SECT. 

[Book IL ChrifiUn Religion. 6^ 


The excellency of Qhrifiian Religion is further 
proved from the dignity of the Aiithor. 

TH E third thing wherein we fa id ChrifiUn 
Religion excelled all others that are, or can 
bedevifed^ was the whereby it was delir 
vered and divulged. Where firit we fhall fpeak 
of the jiiitkor. 

They that were authors of the wifdom among 
the Grecians^ confefTed that they could not af- 
firm almoft any thing for certain in their do^rine^ 
becaufe ( quoth they ) truth lies hid in a deep Pit j 
and our minds are no lefs daz^led in the contem- 
plation of divine things, than the eyes of an 
Owl in beholding the bright fliining of the Sm : 
Befides, ther^ was none among them bi?t was? 
notorioufly guilty of fome vice or other- For fome 
were flatterers of Princes^ others addidcd to the 
impure love of Boys or Harlots ; others gloried 
in a Dog-like impudence. And that they all en- 
vied one another, their fcolding about words or 
matters of no moment is a great argument ; as 
this is of their coldnefs in theworfliipof God, 
that even they who believed one God, fet him 
afide, and ngt only worfhipped others, but fuch 
as they knew were no GV^j ^ making that only 
the r^?//^ of their Religion which was commonly 
received and pradifed in publick. Touching the 
reward of godlike f they determined nothing for 
certain, as appears by the laft ( farewel ) difpu- 
tationof Socrates at his death. 

70 The Truth of Book IL 

Mahomet tl^e Author of a Religion that is 
fpredvery /far> Jii^ own Followers do not deny^ 
to have been a Man that abandoned himfelf to 
luft, throughout his whole life : But gave no 
afluraiice atall, by=which Men may be fatisfied, 
that there fhall indeed be fuch a reward as he 
promifed ; confifting in banqueting and in vene- 
ry ; fince tbey do not fo much as pretend that 
his Body was raifed to life again^ but it lies bu- 
lled at ^/>/^ to this day. 
. And a^ for Mofes the Founder of the Hebrew 
Law, though he was an excellent Perfon, yet he 
cannot be freed from all blame : fince he coi]i4 
fcarcelybe perfwaded with much reludtance to 
undertake the EnibafTy, which God charged him 
withal to the King of E^ypP • ^nd expreffed alfb 
fonie diftrtifl: of Ged'^s promife for bringing wii- 
ter out of the Rock, as the fJ^brews themfelves 
cpnfefs. And he did fcaree partake pf any one of 
thpfe promifes which by the Law he made unto 
the People^ but was perplexed with continual 
mutinies and feditions in the Wildernefs-^ nei- 
ther was he permitted to enter into that blelTed 
atid pleafant Land^ fo much defired. 
; bwiChrifih defcribedby his pifciples, as a 
Perfon without all fin ; nor did others ever pro- 
duce any teftimony to provp that He was guilty 
of the leaft : but whatfoever He prefcribed tQ 
pthersv He performed Himfelf^ For there waS 
nothing that God gave Him in charge, which he 
did not faithfully perform v being mpft fimple 
and vpid of guile in hjs whole life ^ molt patient 
pf injuries, nay, of cruel torments, as He (hew- 
ed in fuffering even the punifhment of the Crofs ^ 
niofl loving and kind to all Men, even to his Ene« 
niies I ycajthofe Enemies who put Him to death : 

^odk II. ChriJlUn Religion. j I 

on whom he had fuch compaflion that he bt fetch- 
ed God to forgive them. 

As for the reward which he promifed unto his 
Difciples, it is both faid, and proved by un- 
doubted arguments,that He himfelf ismade par- 
taker thereof after a molt eminent and excellent 
jnanner. For after he was rifen from the dead, 
there were many that beheld, and heard, and 
handled, and felt Him : He alfo afcended up in- 
to Heaven'm the fight of his Twelve Difcif lts ; 
where He obtained the higheftp^^TP^r, as was evi- 
dent in that according to his pw;///^ made at his 
departure, he endued them that were his Follow- 
ers with ability to fpeak thofe Languages which 
they had never learnt, and with other wonder- 
working Powers: which will not let us doubt, 
either of his faithfulnefs, nor of his Power to 
beftow upon us the reward which he hath pro- 
mifed. And thus we have fhewn how that this 
Religion is more excellent than others, in regard 
that Chriji the Author of it hath himfelf i^Qdoxm-: 
ed what he commanded ^ as alfp in his own per- 
fon obtained, and already enjqyeth t\it hafpnej^^ 
that he promifed. • 

f . . ■ ^ — ■ ■ ' 


Alfo from the mnderfid fpreading of this Re^ 

LE T us in the next place defcend to the efeSii 
of this dottrine brought by him to the World : 
which, if they be well weighed, will appear to 
be fuch, that if God have any car? of humane 
F 4 affairs^ 

72 7he Uruth of Book II. 

affairs, this doftrine cannot but be believed to 
be Divine. It was very agreeable to Divine Pro- 
vidence, to make that which was beft, to be of 
the greateft and largeft extent. Now fuch was 
the fuccefs of the Chriftian Religion ; which^ we 
feepublifht and taught through ^11 Enrope^ not 
excepting the moft Northern Provinces : 'and no 
iefs through all u4fiay even the Iflands of it in 
the Sea : through E^ypt alfo and c>£thiopia^ and 
fome other parts of Africa : And laftly, through 
America. Nor is this only done now, but was fo 
anciently, as is witnefled by the Histories of all 
times, by the Books of Chrifiiansy the ads of 
Synods^ and by that old Tradition at this day 
pi eferved among the Barbarians concerning the 
Travels and Miracles of Thomas^ Andrew^ and 
other Apoftlcs. Ciemens^ Tertnllian^ and fome 
Ancients befides, have noted how far the name 
of Cbrifi was known aniongft the Britains^ Ger- 
7nans^ and other moft remote Nations in their 
times. And certainly there is no other Religion 
comparable hereunto for ample and large extent- 
' Taaanifm indeed is one name, but cannot be faid 
to be one Religion ; fince that it was neither agreed 
vpon by the Profcjfors thereof what one thing they 
fhould worjhip ; but fome adored the Stars j o- 
thers the Element s^ and a third fort reverenced 
their Cattel^ others fuch things as have no /nb- 
Jijtence: Nor was this worfhip performed by 
vertue of the fame Law, nor from any common 

The Jews indeed are difperfed and fcattered 
up and dow^n, yet remain one people. Howbeit 
their had never any notable growth or 

increafeafterC^ri/?'s Afcenfion; and their Lam 
ivas not fo much made known by them, as by 
i^hrifiiam. " Then 

Book II. ChriftUn Religion. 75 

Then for M^humetanifm^ it is poflefled of 
Land enough, but ^tis not alone: for Chriftian 
Religion is alfo profefled in the fame Countries ^ 
where!, in fome places there are greater numbers 
of Ghriftians than of Turhs : who, on the con- 
trary? are not to be found at all, in molt parts 
where Chriftianity is planted. 


Conjiderlng the meek nef and fmj?licity of them 
that firfi taf^ght thi^ Religion. 

IT follows that we confider by what means 
this Ghrifiian Religion had its augmentation 
aijd increafe, that therein it may be comparable^ 
and preferred before others. We fee it commonly 
tjrueof moft Men^ that they will eafily follow 
the examples of Kings and Potentates what way 
fgever they go ^ fpecially if Law and Penalties 
compel them to it. Hereby were the Religions of 
the i^agansy and of Mahomet propagated. But 
they that fjrft taught the Chriftian Religion not 
only wanted all civil power and authority, but 
were of mean condition, no better than poor 
Filhermen, Weavers, and the like, Yetbyfuch^ 
Mens pains and induftry, that doBrine^ within 
the fpacc of Thirty Years, or thereabouts, was 
publifhed not only throughout all the parts of 
the ^.oman Empire^ but alfo among the Parthians 
and remote Indians. 

Nor was it thus only in the beginning ; but 
for almofl: three whole Ages together, this Reli- 
gion was fo promoted by the endeavours of pri- 

74 Truth of Book II. 

vatc Men ; withoijt any threatnings without 
any worldly thing to invite Men to it ; yea^ 
againft the will and the moft violent oppofition 
of thofe who then had the Imperial Power; 
that before Confiamine profefled Chriftianity^ 
this was become, very near, the greateft part 
of thQ Roman VJoxlA* 

Amongft the Grecians that taught morality, 
divers there were that commended themfelves 
alfo very much by their skill in other Arts. As 
the Platonifts were famous for the ftudy of Geo-- 
metryy the Perifateticks for the Hiftory of Plants 
and living Creatures, the Stoicks for Logical 
fubtilty, the Pythagoreans for knowledge of 
numbers and harmony : many alfo were admi- 
rable for eloquence f as Xenophonj Plato^ and Theo- 
fhrafitu. Buttle fiyft Dottors and Teachers of 
Chrifiianity were endued with no fuch art^ but 
ufcd the plaineft language^ without inticing 
words J only after a bare manner or naked form 
of fpeech pronouncing their precepts, promifes^ 
and threatnings. Which having no efficacy in 
themfelves proportionable to fuch a progrefs 
fis Chriftianity made^ we muft needs confefs, it 
was either attended by Miracles, or by God*s 
fecret power aflifting the bufinefs, or mh toge- 


J3ook IL ChriJlUn Keligio^. 75 


fl^hat great impediments there mre that might 
' terrtfte Men from the embracing or the pro- 
feffing hereof. 

TT EreuntQ may be added another thing cpnfi- 1 
XjL derable, namely, that they who received 
Chriftianity from thofe Teachers had not their 
minds void of a certain form and rule of Religi- 
on \ and To v\rere not by that means dudiie and 
eafie to be drawn, as they were who firft received 
the Pa^artijh worlhip and Mahomet'^s Law : much 
Jefs wa's their minds prepared for it, by fome an- 
tecedent inftitution ^ as the Hebrews by Circum- 
cifion, and the knowledge of one God^ were 
made fit to accept the Law of Mofes : But quite 
contrary were filled with Opinions and Cuftoms, 
which are a kind of another nature, repugnant to 
thbfe new Inftitutions ; being educated, viz.* 
and confirmed by the authority of Laws and of 
their Parents, in the Pa^amjh Religion-^ or the 
Jerviflj Rites. 

Befides thi^, there was another impediments to 
wit, the molt grievous evils, which they who 
undertook Chriftianity, mUft expeft to fuffer, 
or hadreafon to fear, upon that account. For 
feeing that humane nature abhors fuch evils ^ it 
muft needs follow that the caufes of thofe evils 
cannot be admitted of without much difficulty. 
A long time were the Chriftians deprived of all 
honcJurs and dignities ; and likewife much afflid- 
ed with divers penalties, with confifcation of 
goods and banifhments: which notwithftanding 


7^ 7h "truth of Bookir. 

were all but fiea-bitings-, for they were conr 
demned to dig in the Mines j and to fuffertorr 
Hients, than which aipre cruel could not be de- 

Arid fuch mpltitudes of them were put to 
deaths that there never was a greater number of 
Men at one time fwept away and devoured^either 
hy famine^ or fefiilence^ or war^ as the rvr iters of 
thofe times do teftifie. Their manner and kind 
of death alfo was not ordinary^ but fome were 
buried alive ^ others crucified j others endured 
puniljiments of the like kind, which cannot be 
read or thought of without the greateft horror : 
and yet this favage cruelty, which continued 
without much intermiffion ( and that not every 
where ) till almoft the time of Conftantine^ in 
the Roman World, and in other places endured 
longer ; was fo far from diminilhing the number 
of Chriftians ^ that quite contrary, their Blood 
might be called the Seed of the Church : there 
fprang up ftill fo many, in the room of thofc 
that were cut off. 

Now let us herein alfo compare other Religi- 
ons with Chriftianity. The Greeks the reft 
of the Pagans^ who are wont to magnifie their 
own things above meafure ^ yet give us in but a 
very lliort Catalogue of fuch as fufFered death for 
the fake of their Dodrine. Some Gymmfophifis^ 
Socrates^ not many more, are all they can num- 
ber. And in thofe eminent Men, it can fcarcebe 
denied, but that there might befomedefire of 
tranfmitting their fame to Pofterity, which had 
a hand in the bufinefs. But amongll; thofe Chri- 
flians that {uffcrcd martyrdom for their fnith^^ 
there were very many of mean rank, of the com- 
mon fort of People, fuch as were fcarce ever 


Book IL ChriJlUn Religion. 77 

taken notice of, or known to their Neighbours 
that lived hard by them. There were Women 
alfo^ Virgins, and young Men fuch as had no 
defire-, nor any probable hope of getting renown 
in fiiture times by their fufferings : ^^ccording 
as in the Books of Martyrs^ we tind the Names 
but of a few in comparifon of the whole nnmber 
of thofe that were put to death, who are only 
regiftred in grof. 

To which we muft add, that by a fmall com- 
pliance and fimulation^fuppofe by calling a little 
Frankincenfe upon the Altar, molt of them 
might have freed themfelves from fuch punilh- 
ments. Which cannot be faid of thofe Philofo- 
phers ; who, whatfoever they might think fe- 
cretly in their hearts, in all their apparent ani- 
ons, conforniM themfelves to the vulgar 
cuftomes. So that, to have fufFered death for 
the honour of God, cannot well be attributed 
to any other, but only the Jews and Chriftians. 
And not to the Jews neither, after the times 
of Chrifi •, nor before them, but to a few, if 
they be compared with Chriftians. More of 
which fufFered for the Law of Chrifi in fomc 
one Province ; than the Jews ever did ; whofc 
patience in this kind, may all very near be re- 
duced to the times oi Manajfes^ and of Antio^ 

Wherefore, feeing Chriftian Religion in this 
particular alfo fo vaftly excells all other, it ought 
juftly to be preferred before them. And from 
fuch a multitude of all kinds,and fexes of People, 
diftinguiflied by fo many feveral places and ages, 
as did not ftick to dye for this Religion ^ we 
may well gather, there was very great caufe of 
fuch conftajicy ; which cannot be imagined to be 


78 The Truth of . Book IL 

any other; biit the Light of Truth, and the 
Spirit of GOD. 

3ECT. XXlV. 

Anfmr to them th/it rei^uin more forcible 

Tplnally, if any yet be not fatisfied #ith thefe 
J7 arguments abovefaid, but defire more forci- , 
ble reafons for confirmation of the Chriftian Re- 
ligion ; let fiich know, that according as things 
are divers, they muft alfo have divers kinds of 
Proofs. Thus is there one way in Mathematicksy 
another in Phy/ick^^ a third in matters of advice^ 
and counfel, and laftly another kind, when a 
inatter offaB is in queftion : wherein verily we 
muft reit content when the teftimonies are free 
from all fufpicion of lintriith. Otherwife down 
goes not only all the ufe of fjifiory^^ ^nd a great 
part of the an of Phyftck^^ but all the piety alfo 
that ought to be between Parents and Children, 
which caniiot be known other ways. And indeed 
it is the pleafure of Almighty God that thofe 
things which he would have us to believe ( fo that 
the very belief thereof may be imputed to us for 
obedience) fhould not fo evidently appear^ as.. | 
thofe things which are apprehended by fenfe and " 
plain demon fir at ion but only be fo far forth re- 
"Vealed as itiay beget /^i^V^^and a pcrfwalion there- , 
df in the hearts and minds of fuch as are not i 
cbfiinate: That fo the Word of the Go/pel imy \ 
be as a touchfione^^ whereby Mens difpofitions 
ihay be tried whether they be curable or not. For 


Book II. Chrifikn Religiom 79 
feeing thefe arguments'^ whereof wc have fpoken^ 
have induced fo many honeft^ godly-^ and wife 
Men to approve of this Reliponj it is thereby 
plain enough that the fault ot other Mens infide- 
lity is not for want of fufficient tefiimonyj but be- 
caufe they would not have thai to be had and em- 
braced for truth^ which is contrary to their af- 
fedions and defires : It beings that is^ an hard 
matter for them to make no great account of ho- 
nours, and other worldly advantages which 
they muft do, if they receive what Chrift hath 
taught> and fo become ingaged to obfervc hitf 
Precepts. Which is difcovered to be true by this 
very thing ; that they take many other Hiftori- 
cal Narrations to be true ; which notwithftand- 
ing appear to be fo mecrly by authority : and 
not by any fuch foot-fteps of them remaining at 
this day, as the Hiftory of Chrifi hath partly 
in the confeffion of the Jews^ who are now in 
being>and partly in thofe things, which are every 
where found in the Aflemblies of Chriftian 
People-, ofwhich it muft needs be granted there 
was fome caufe. 
I Laftly, feeing the long dnration orcontitiu- 
j ance of Chriftian Religion^ and the large extefit 
thereof can be afcribed to na humane power^ 
therefore it muft be attributed to miracles : 6r 
if any deny that it came to pafs' through a mira-^ 
cidoHs manner i this very getting fo great 
ftrength and power without a miracle^ may be 
I iuftly thought to furpafs any miracle. 



The Third Book 



O F 

Chriftian Religion^ 


To prove the Authority of the Books of the 
New Covenmt. 

F T E R that a Man is once per- 
fvvaded by the reafons abovefaid^ 
or is induced by any other argu-* 
ments to believe that this Reli^^ 
gion which Chriftians profefs is 
the trueft^ and abfolutely the 
beft'^ if he defire to learn all the 
parts thereof, then muft he have recoiirfc unta 
the molt ancient writirigi that contain the fan^e. 
Religion^ which commonly we call the Bcoks of 
the New Teftanierit, or rather new Covenant. 

For he is very unreafonable, who denies this? 
Religion to be contained in thofe Books, as all 
Chriftians affirm. Since it is but equity to believe 

G every 

82 Thermhof Book III. 

every Sect ? be it good, or be it bad ; when it 
fays its opinions are to be found in fuch or fuch 
a Bock : as we believe the Mahometans^ that 
the Religion of Mahomet is contained in the 

Forafmuch then as we have before proved that 
the Chrifiian Religion is moft true • and it is ma- 
nifell wirhal that it is contained inthefe Books, 
if there were no other ground, yet this alone is 
fafficientto prove and avouch the jinthority of 
thofe Books. 

But if any body requires a more particular de- 
monftration of it, I mull firft lay down this 
Rule, which all indifferent Judges will allow ^ 
that it is incumbent upon him, who will im- 
pugn the authority of any writing received for 
many Ages, to produce Arguments which prove 
that Writing to be falfe : which if he cannot 
do, that Book is to be defended, as in pofleffion 
of its Authority- 


Here u fhewn that fuch hooks were nvritten 
by the Author s^ whofe n^mes they have 

WE fay then that thofe Books which are 
not in queftion amongfl: Chriftians^ 
and carry before them a certain Name, are the 
very Worlds of thofe Authors whofe names they 
bear Becaufe thofe primitive Fathers^ Jf^fii^^-^ 
Irenawy Clemens^ and others after them do 


Book III. ChrifiUn Religion. 8 j 

quote thofe Books under thefe very names. As 
alfo becaufe TertulUan witnefTeth that there were 
Original Copies of fome of thofe Books extant 
in his time. And befidesv all the Chnrches re- 
ceived thofe Books for anthemical^ before there 
were any common publick Meetings. Neither 
did ever the Pagans or Jews raife any controver- 
fie about this, as if thefe were not the works of 
thofe Men, whofe they were faid to be : but 
Jnlian himfelf plainly confeffeth that thofe were 
the writings of Feter and PaHl-, Adatthetvy Marl^^ 
and I^nke^ which Chrifiians under thofe names 
have read and received. For as no Man in his wits ' 
can doubt that thofe Writings, which go under 
the names of Homer &- Vtrgil^zxt truly theirs, be- 
caufe the one hath been fo lofig time received a- 
mong the Latin^ and the other among the Greeks 
jiuthors : in like manner, it were more abfurd to 
bring ih^Anthors of ihokBooks in queftion^which 
are granted almoft by all the nations in the world • 

jt" ' ^ — ■ — ^ 


Sonie Books mre anciently doubted of. 

IN the Volume of the New Covenant^ there 
are fome Books indeed now received, which 
were not fo received from the beginning, as the 
fecoiid Epijile of St. Peter^ that of St. James 
and Jude^ two of St: John the Elder, the Reve- 
lation^ and the Efifile to the Hebrews : Yet this 
is certain, that they were acknowledged by ma- 
ny Churches 5 which appears fufficiently from 
hence, that the ancient Chriftians ufe their 
G z Tefti- 

84 T'he rrtith of Book III. 

Teftimonies as Sacred : Which makes it credi- 
ble that fuch Chnrches ?s from the beginning had 
notthofe Books, either were igrxorantof them^ 
or doubtful : Yet afterward when they were 
better informed touching the fame^ they admit- 
ted them into the Canon ( as we now fee ) accord- 
ing to the example of other Chnrches. 

Neither can any good reafon be given why any 
Man fhould counterfeit thofe Books, fmce there 
is nothing comprifed in them, neither can ought 
thence be collefted which is not abundantly ex- 
prefTed in other unqueftioned. 


7 he Authority of fuch Books as have no ti- 
tles^ is f roved from the quality of the 

AN D here let no Man niiltruft the verity 
of theJ^jt?///"^ tothe Hebrews^ becaufethe 
Writer of it is unknown^ nordoubt of thetwo 
Epijfles of S.John and the Revelation^heczufc fome 
Men do queftion, whether the Amhor of them 
was John the Apoftle, or fome other of that 
name? For the is not fo much to be re- 
garded as the quality or condition of Writers. 
Hence it is that we receive many Books of Hi-^ 
fiory^ whofe Authors are to us unknown ; As that 
concerning the Alexandrian War by Cdifar : be-^ 
eaufe we may perceive that whofoever writ 
the fame, lived in thofe times, and was prefent 
when the things wei:e done. In like manner it 


Book III. Chrifiian Religion. 85 

ought to fufSce us, that whofoever wrote the 
Books we fpeak of, both lived in the primitive 
Age, and were endued with AfofloUcd gifts. 
For if any body will fay, that thefe qualities 
might be feigned, as the very Names might be 
in other Writings ; he fays that whicli is not 
credible, vItl. that they who every where prefs 
the ftudy of truth and piety, would for no eaufe 
at all make themfelves guilty of the crime of for- » 
gery : which is not only deteftable among all 
good Men, but by the Roman Laws was to be 
puniflied with death. 



Thefe Pen-men writ the Xruth^ bee aufe they 
i had certain knowledge of what they writ. 


THIS therefore muft be allowed, that the 
Books of the New Covenant were written 
by thofe jimhors^ whofe Names they bear, or 
by fuch as bear fufficient witnefs of themfelves : 
To which if we farther add, that they were alfo 
well acquainted with the matters whereof they 
wrote, and had no purpofe to lye or diffembley 
it will follow that the things which they commit- 
ted to writing were both certain and true-, be- 
caufe every untruth proceeds either from igno^ 
ranee ^ or from a wicked de fire to deceive. 
I As touching Matthew^ John-, Peter and Jude^ 
they were all of the fociety zn^ fellowfijif of thofe 
Twelve whom Jefm did chufe to be witnejfes of - 
his Life ^nd DoBrine-^ fo that they could not 
[ want notice of tho/e things which they did re- 

G 3 late. 

86 The Truth of Book HI- 

late. The fame may be faid of James^ who was 
either an ^P^j/Zfjor as fome think, the next a-kin 
to Jefm^ and by the Affiles confecrated Bifijo]^ 
cf HicYHfahm. PaHl^liti coiild not erre through 
lick knowledge^ about thofe Points which he 
profeffeth were revealed to him by Jefns himfelf 
reigning in Heaven ^ nor could he, or Luke ei- 
ther, who was an infeparable companion to him 
in his travels, be deceived about thofe things 
which were done by himfelf. This Luks niight 
cafiiy know the certaimy of thofe things which 
he writ concerning the and death of Jefmi 
For he was born in the places next adjoyning to 
Pdeftina ^ through which Countrey when he tra- 
velledjhe faith he fpake with fuch perfons as were 
eye-wit7iejfes of the things that were done. For 
doubtlefs befides the Apofiles with whom he had 
familiarity, there lived many others at that time 
who had hQcncuredhy Jefm-, and hadfeen hinii 
hoth before his Death and after his Refurredion. 

If we will give credit lol^acitHsznA Suetonim 
in thofe things which happened a long time be- 
fore they were born, becaufe we are confident 
that they diligently enquired into thQ truth 
thereof 5 how much more ought we to believe 
this Writer^ who faith that he received all the 
things which he relates from them that had 
/^c;? the fame. ' ' 

It is credibly reported of Marh^^ that he waS 
a conftant companion with Petcr^ fo that whatfo- 
ever he writ are to be lookt upon as didated by 
Teter:^ wlio Could not be ignorant theteof. Be- 
fides, the fame' things that he writes are almoft 
^11 extant in the Writings of the Afoftles.'Htixh^t 
could thef Author o f thQ Apocalypfe deceived 
or deluded |n thofe which he faith were 

Book III. ChriflUn Religion. 


fentunto him from Heaven. Nor he that writ 
the £pi/?/^ to the Hebrews erre in thofe things 
which he profefleth, either to be irjjpired into 
him by the Spirit of God^ or elfe tanght him by 
the Afoftles. 

X truth of the faid Holy Writers^ becaufe 
they had no will to tell an untruth^ is twilled with 
that which we handled above, when in general 
we proved the truth of Chriftian Religion^ and of 
the hifioryoi the Refwrredion of Chrifi. 

Thofe that will accufe any Witneflcs for the 
gravity of their will^ muft produce fomething by 
which it may be thought credible, their will 
might be diverted from uttering the truth : but 
this cannot be averred of the faid Authors. For 
if any do objedt and fay, that they afted in their 
own caufe, and did their ownbufinefs ; we muft 
fee why this fliould be thought their caufe and in- 
tereft. Not that they might get any thing by it 
in this World, or thereby avoid any danger : 
when for the fake of this profeflion, they both 
loll all the goods of this World, and ventured 
upon all manner of dangers. This therefore was 
not caufe andintereft^ but only out of re- 
verence to God : which fure doth not perfwade 
Men to lye ; efpecially in fuch a bufinefs, where- 
upon depends the evcrlafting Salvation of Man- 


G 4 


88 r her ruth of Book III. 

Such an impious piece of villany we cannot 
believe they could be guilty of, if we confider 
either their Doftrines, every where molt full of 
piety ; or their life, which was never yet accufed 
of any wicked deed : no not by their greateft 
Enemies^ who objefted nothing to them, but 
their want of learning and unskilfulnefs ; which 
did not qualifie them fure for inventing falf- 
hoods. And indeed, if there had been the leaft 
fpice, as }ye fpeak, of fraud and cheating in 
tnem, they would not thenifelves have recorded 
^ their own faults, and preferved the memory of 
them: as of their all forfaking their Mafter 
when he was in danger, and Peterh denial of 
him thre^ times. 


Jl Confirmatw^i of the Fidelity of thefe Au- 
thors from the Miracles which they wrought. 

ON the other fide C^^himfelf gave illuftri- 
ous teftimonies of their Fidelity by work- 
ing wonders^ which either they or their Difciples 
with great boldnefs publickly avouched, adding 
alfo the names of th^prfons^ places, and other 
circumftances : So that the truth or faljhood of 
their aflertion might eafilyhave been difcovercd 
by the inqmfition of the Magiftrate. 

Amongft which it is worthy our obfcrvation^ 
which they have moft conftantly delivered, both 
toncerning the ufe of Tongues which they had 
never learned^ among many thoufand Men ; and 
" ^ v their 

,^ook III. Qhrifihn Religion. Sg 

their cnring the difeafes of the body upon a fud- 
dain in the fight of the People. Neither were 
they any whit difmayed with fear either of the 
Jemjh Magiftrates of thofw times, whom they 
Jknevvto be molt maliciouily fet againft them 5 
pr of the Romans^ who were far from having any 
good will to them , and, they were fure, would 
liay hold on any thing' on which they might 
/ground a charge of their being inventors of a 
new Religion : and yet neither J^?n?^nor Pagans^ 
in the times immediately following, durft ever 
di^jiy, that wonders were wrought by thofe Men. 
Yea, the Miracles of Peter are mentioned by 
\ Thlegonmhis Annals, who lived under Adriari 
I the Emperor. Moreover the Chrifiians themfelves 
in thofe 6oo}cs that contain a reafon of their 
faith^ which they exhibited to the Emperors-, to 
the Senate^ and to the Governors^ do relate thefe 
things as moft manifeft and unqueftionable 
trnths: yea, they openly report that there con- 
tinued a wonderful vert He of working ftrange ef- 
feds at their Sepulchres for fome Ages after their 
Death ; which if it had been falfe^ they knew 
that to their (hame and punijhment the Magi-- 
firates Could have confuted it very eafily. But 
there were fuch multitude of Miracles wrought 
at the Sepulchres I fpoke of, and fo many Wit- 
ncfles of them that they extorted even from 
Porphyry a confeflionof ^t. 



The Truth of Book III. 


7he Truth of the Writings confirmed front 
hencey that many things are found there 
which the event hath graved to be divinely 

THESE things ought to fufHce, but there 
are other Arguments which we may heap 
upon thefe, to prove the truth and fidelity of 
thefe Anthors Writings. For many things are 
therein foretold^ which were imfojfible for Men 
by their own power to know or bring to pafs : 
yet we fee the truth thereof wonderfully con- 
firmed by the event. 

Thus \tv^2S foretold t\\2X thh Religion fhould 
upon a fudden have a large and ample increafe ; 
that it fhould continue for ever ; and though it 
were rejeded by moft of the Jews^ yet fhould it 
be imbraced by the Gentiles Thus likewife 
was foretold what hatred and fpight the Jews 
would bear againft them that profefTed this Reli- 
gion^ and what grievous Perfecutions they 
fhould undergo : The fiege alfo and deftruEtion 
both of Hierufalem^ and of the Temple^ toge- 
ther with the miferable Calamities of the JewijJ} 

Book III. Chrifiian ReUgion. $t 


dfo from Go^s care in freferving hU 
People fromfalfe writmgs. 

BESIDES this, if it be granted that God 
out of Yih -providence t'skts Q^it of humane 
affairs, fpecially fuch as belong to his honoHr and 
Worfhip ; then it cannot be that he fhould fufFer 
fo great a rndtitHdeoi Men, who had no other 
defign but to worfliip God after a holy manner, 
to be cheated with lying Books. And forafmuch 
as lince the time that fo many SeBs have fprung 
up in Chrifiianity^ there hath not been one that 
received not either all or the mofi of thofe Books ^ 
( excepting fome few that contain no lingular 
matter differing from the reft ) it is a great ar- 
gument that no material thing could be objected 
againft thefe writings ; fpecially lince the faid 
Se^s were fo partial and fpitefuUy bent againft 
each other, that what one approved, others re- 
ceded, even for this reafon, becaufe it was there 


Anfwer to the ObjeBion^ that divers Booh 
were mt received by alL 

THERE were fome indeed, though very 
few, among thofe that would be called 
Chriftians, who rejected all thofe Books, which 


igi The truth of Book IIJ. 

they faw ;Contradided their peculiar Opinions* 
Such, forinftaacep as out of hatred of the Jews 
reviled their God^ the Maker of the World and 
the Law which he had given them : or on the 
other fide, fuch as for fear of the evils which 
Chriftians were to undergo., chofe to lurk and 
lye hid under the name of Jews ^ who had liber- 
tyv without any danger, to profefs their Re] i- 
gion- But thefe very Men were renounced, in 
thofe times, by all other Chriftians throughout 
the WQiid : when as yet all that differed in their 
opinions, with the fafety of piety, were tole- 
rated, by the order of the Apoftlcs, with great 
patience. As for the former kind of thefe adul^ 
terate Chriftians^ I think they have been fuffi- 
ciently confuted, both by that which we have 
faid before, when we proved th^it there was hut 
one only tnte God^ thefole framer of the whole 
World i As alfo by thofe very Books^ which that 
they might have fome fcmblance of Chriftians^ 
they did admit of, fpecially th^ Gojpel of Lnke: 
wherein is evidently ftiewn that the fame God 
v^Yiom Alofes 2ind the Hebrews worfliipped, was 
preached by Chrift. And the other fort we fhall 
more fitly confute^ when we come to oppugn 
thofe that both are and would be called Jews, For 
the prefent only this I fay, that their impudence 
is wonderful great, who flight and extenuate the 
authority of Paul ; feeing there was not one of 
all the y^poftles^ that founded and taught more 
Churvhesih^n ne did : and his Miracles were at 
that time reported to be exxeeding numerous, 
when f ase'rewhile wefajd) there might eafily 
feave been trial, and enquiry made of the truth of 
the matter* If then it be true that he wrought 
%ponders^ why may we not believe him concern- 
. ■ ' ' ing 

Book II L ChrifiU^i Religion. 9$ 

ingjiis Heavenly Vifionsy and infiruBion received 
from Chrift himfelf ? to whom if he was fo dear^ 
it cannot be that he fhould teach any thing inglo- 
rious or ingrateful unto Chnfi^ as falfntes or 
untruths would have been. And as touching that 
particular, which is the only thing whcreot they 
accufe him, namely his dctiri/ie of the liberty 
and freedom which waspurchafcd for the He- 
brews from thofe Rites and Ceremonies that were 
formerly commanded them by MO SES He 
had no reafon at all to teach it, but only the truth 
of the thing which he aflcrted. For he himfelf 
was both circumcifed, and did alfo of his own 
accord obferve very many things which the Law 
enjoyned. And then for the fake of the Chriftian 
Religion, he both did more difficult and fulfercd 
harder things than the Law required, or could be 
expeded upon the account of the Law ; and 
taught alfo his Difciflcs to do and fufFer the like. 
Whence it appears that he uttered no flattering 
or enticing fpeeches unto his auditors ; who were 
taught inftead of the Sabbath-^ to keep every day 
holy for divine worjljip^ and inftead of the little 
expences which the Law required to fufFcr the 
lofs of all their goods, and in Head of the blond 
of Beafts, to confecrate their own bloud unto 
God. And further. Paid himfelf plainly affirms, 
that Peter-, John^ and Jamcs^ in token of their 
confent with him, gave him the right hands of 
fellowfliip : which he never durft have fpoken, 
if it had not been true, becaufe the fame Men 
being then alive might have conviUcd him for a 

Thefe therefore (of whom T have now fpoken) 
being excluded, as fcarce deferving the name of 
Chriftians the moil manifcft confent of fo 


94 Truth of l^ook nr. 

many Congregations of Chriftians, who received 
thefe Books ; added to what hath been Ipoken of 
the Miracles which the Writers of them wrought, 
and the fingnlar care which God takes about 
matters of this kind, ought to be fufEcient to in- 
duce any indifferent Men to give credit thereun- 
to : fpecially confidering that they are wont 
commonly to credit any other Books of Hifiory^ 
which have no fuch teftimonies ; unlefs they fee 
fome plain reafon to the contrary, which cannot 
be faidof any of thofe Books whereof we have 


Anfwer to an Obje^fton^ that thefe Books feem 
to contain things im^offibk. 

FOR if any body fay, that fome things are 
related in thefe Books, which are impofli- 
ble to be done ; the Objedion vaniflies, when 
we confider what hath been before difcourfed : 
that there are things which cannot indeed be 
done by Men, but are poflible with God ( fuch, 
that is, as include in themfelves no repugnancy 
or contradidion, as we fpeak ) and that in the 
number of fuch things, are even thofe Miracu- 
lous Powers which we moft of all admire, and 
the recalling of the Dead to Life again. 


Booli III. Chrijlian Religion. ^ j 


Or things contrary to Reafon. 

NE I T H E R are they to be more regarded, 
^ who fay that fomc doarines are comprifed 
m thefe ^.^ix which are difagreeing to rigkc 
r.^/.« : For this is confuted firftbyfuch a vaft 
multitude of Men who wanted no wit, learning 
orwifdom, as have followed the authority oi 
thefe Books, ever lincc the firft times. And then 
all thofe things which ^vere fhewn in the firft 
Book to be confonant to right reafon; for in- 
ftance, that there u one Cod, whoaloneis abfo- 
lutely ferfea, tnjimte m vertue, life, wifdom, 
andgoodnefs, of whom all things that have any 
being were m^de: whofe care and providence 

reachethoverallhis works, efpeciallyuntoMen 
and who can after this life bountifully reward all 
them that obey him: and that we ought?" 
bridle our fenfual appetites: that among! Men 
there IS hndred and alliance, and therefore they 

All thefe you lhall find moft plainly delivered in 
thefe Books. But to aflert aiy thing for certa n 
beyond thefe either about thenatu^Tf God'o? 
about his will, by the mere condud of humane 
reafon the contrary refolutions, not oZ of 
he Schools among themfelves, butofpartkS! 


And it is no marvel : for if Men do fo far 
difagrec m their opinions, when they d fnu?e 
about the nature of their 'owa then they 

96 The Truth of Book III/ 

inuft needs much more diflent, when they go 
about to determine any thing not revealed con- 
cerning the hiahefi mind^ and the moft fupreme 
Sprit which fo tar tranfccnds our Weak appre- 
henfion. if (as prudent Men are wont to fay) 
to enquire into the Ccunfelsoi Kings be dange- 
rom^ and not to be attempted or attained by us ^' 
w^ho then is there fo fagacious, that he fhould 
hope to be able by his own conjefture to find 
out what God's will is in thofe things, which 
he may vv'ill freely as he pleafes? Wherefore 
Tlato faid very well, that none of thefe hidden 
my ft cries could be known without an Oracle. 'Noy^ 
there can no Oracle be proved to be an Oracle in- 
deed by any clearer teftimonies than thofe that 
^tre contained in the Books of the new cove-- 
nam. It is fo far from being proved, that it is 
not fo much as aflerted, that God did ever re- 
veal any thing to Men concerning his nature^ 
which was repugnant to thefe Books : Nor can 
there any later fignification of his tp/V/, which is 
credible, be produced. For if there was any 
thing otherwife commanded or permitted be^ 
fore the times of Chriftj in fuch matters as 
are either plainly indiff-'erent, or not at all in 
ihcmfelves due, nor plainly dilhonefl., it makes 
nothing againft thefe Books y fince that in fuclj 
matters the later Laws annul the former. 


Bodk ill; Chrifiim Religion. 


Anfwev to m OhjeBion^ that fome of thefe 
Books are repugnant to the other. 

THERE are thofe who are wont further to 
objeft againfl; thefe Books, that there is 
fometime a certain difagreement in their fenfe. 
But^ quite contrary, whofoever will judge of 
this matter with an indifferent mind, lhali find 
this alfo may be added to the argunierits for |he 
authority of thefe Books, that they do moll ma- 
iiifellly and apparently agree about fuch filings 
as concern any weighty point of doBrine or 
hiftory : Which confent and accord cannot elfe- 
where be found among any other Writers that 
are of one and the fame feci or frofeJUon^ whe- 
ther we confider the Jews or the Greek^Philofo-^ 
fhers^ the Phyficians or the Roman Lawyers. All 
which do not only dijfer much among them- 
felves, yea, even thofe that are of the fame fect^ 
as Plato and Xenofhon < but ofcentimes one lhall 
find the fame Writer to affirm now one thing, 
then another, as if he were forgerfnloi himfelf, 
or knew not what to refolve upon. But thefe 
Writers^ of whom we fpeak, do inculcate arid 
exprefs the fame points of faith ; they deliver 
the fame Commaiidments'^ and as for their nar- 
ration of the life, and death, and refurred'iorf 
of Chrifi-y the Sum and fubfiance in them all is 
the very famt. 

As touching fomt fmall circumftances, which' 
make nothing to the main matter, they might 
happily have admitted a very eafie reconcilia- 

ff tion 

98 The Truth af Book IIL 

tion-, though we now do not know it, becaufe 
of the likenefs of things done at divers timesy 
the ambiguity of names, or more names than 
one of the fame Man or place, and fuch like 
things. Nay this very thing ought to vindicate 
and free thefe Writers from all fufpicion of falf- 
hood'j it being ufual with thofe that would have 
lies and untruths credited, to relate all circnm^ 
ftancesh^ Qom'i^zdi and agreement, fo as there 
jfhall not appear any colour or fhew of diference. 
Or if it be fo, that for any fmall difference^ 
which cannot fo exadly be reconciled, a whole 
Book ftiall lofe its credit ; then we muft believe 
no Bookl ^t all, fpecially thofe of hi^ory : yet 
we fee that Polybim^ Halicarnajfenjis^ Livy^2.n<X 
Plntarchy for the pihfiar/ce of them are efteemed 
amhemical and tme^ though in fome circumfian- 
ces they do not agree : Which makes it the more 
equal and juft, that no fuch thing ihould deftroy 
their credit, who we fee by their very Writings 
were always moft lludious of Piety and 


Anfwer to an Objection^ taken from outward 
lefiimonkSj which make more for thefe 

THERE remains another way of over- 
throwing a Teftimony, which is by pro- 
ducing contrary Teftinionies out of other Au- 


Book III. Chrifiim Religion. 99 

But I dare boldly fay, that there are no fuch 
teftimonies to be found, unlefs a Man will pro-^ 
duce the fayings of them that were born a long 
time after> andr of fuch alfo as did fo, openly 
profefs enmity againft Chrifiianity^ that they 
could be no fit Witnejfes in this matter. 

Nay, on the contrary, if need were, we could, 
ailed ge many teflimonies to confirm divers parts 
of the hiftory which is delivered in the faid Boohs. 
Thus both Hebrews and Pagans report that Je- 
fm was crucified, and that fundty miracles w^it 
done by him and his Difcifles. Thofe moft fa- 
mous Books of Jofephmy which were fet forth 
about Forty years after Chrifi'^s Afcenfion, do 
make mention of Herod^ PiUt^ Feftpu^ Felixy 
John the Bap^tifl^ Gamaliety and of the defirn^i- 
on of Hierufalem at large. . Herewithal agree 
that which the Authors or the Talmud have re- 
corded concerning thofe times. Tacit m relates 
how cruelly Nero ufed the ChriBians. And an- 
ciently there were certain Books extant, not only 
of private Men, as of Thlegon-^ and others but 
alfo fome publick A£lsy whercunto the Chrifti-' 
ms appealed, for that in them there was men- 
tion made of the Star that appeared at Chrift^s 
Nativity, and alfo of the Earthquake and Eclipfe 
of the Snn ( againft the courfe of Nature, it bet- 
ing then full Moon ) at the time of ChriB'^s 
Paffion upon the Crofs, 


ICO The Truth of Book IIL 


Anfwerto the ObjeBion^ that the Scrip ures 
were changed. 

1?, T O W what can be farther objeded againfl 
i "5 thcfe Books, I fee not, unlefs it be faid 
Lhai they remained not altogether the fame that 
they were from the beginning. And indeed it 
mull be granted that what is common to other 
Books might happen,, nay did happen to thofe-^ 
namely, that by the carelefnefs, or the perverfe 
care of th^Trajifcribcrs^ fome Letters, fyllables 
or vyords might be changed, left out, or added. 
But ij is an mjnfi thing to bring in queftion the 
truth of fuch a Bookjox evidence only, becaufe in 
fo many ages there could not but be great varie- 
ty of Copies^, fince both cuftome and reafon re- 
quires that what appears in the moft, and moft 
ancient Copies, be preferred to the reft. But that 
either by fraud or any other way, all the Copies 
were corrupted, and that in point of dodrine, 
or fome remarkable piece of hiftory, will never 
be proved : for there are neither any evidences,, 
nor any witnefles of thofe times,' which atteft it* 
But if, as was faid before, there be any thing 
urged, in much later times,. by thofe who bare 
an implacable hatred to the Difciples of thefc 
Books that ought to be lookt upon as a Re- 
proach, not as a Teftimony. 

And this truly, which we have faid, may be 
well thought a fufficient Anfwer to thofe, who 
objcd a change in the Scripture for he who 
affirms that, efpecially agalnft a writing which 


Book III. ChrpfiiAn Religion. i o i 

hath been long, and in abundance of phces, re- 
ceived, ought himfelf to prove his charge. But 
to make the vanity of this Objedion more fully 
appear, we will fhew, that what they feign, nei- 
ther was, nor could be done. 

We have proved before, that the Books were 
written by the Authors whofe Names they bear : 
which being granted, it follows that other Books, 
were not foifted into their room, nor was any 
notable part of them changed. For iince that 
change muft needs have fome defign, that part 
would notorioufly differ from the other parts 
and Books, which were not changed : which can- 
not now any where be difcerned ; nay, there is 
an admirable agreement, as we faid, in their 

Befides, as foon as any of the Apoftles, or 
Apoftolical Men publiflied any thing ^ there is 
no doubt to be made, but Chriftians with great 
diligence ( as became their piety, and care to 
preserve and propagate truth to Pofterity ) took 
from thence many Copies for their ufe. Which 
therefore were difperfed, as far as the Chriftian- 
Name ; through Enrope^y AJia and Egyft-^m which 
Places the G're^^Language was fpoken. 

And more than this, the Original Copies alfo, 
as we faid before, were preferved till Two Hun- 
dred Years after Chrifi. Now it was not polfible 
that any Book diffufed into fo many Copies, and 
kept not only by the private diligence of parti- 
cular Perfons, but the common care of the 
Churches ; fliould be altered by the hand of ariy 
falfifier. Add further, that thefe Books in the 
following ages were tranflated into the Syrlacj 
Ethiopkki^ Arabick^ and Latin Tongues : which 
are yet extant and do not differ in 
H 3 any 

102 The Truth of Book IIL 

any thing of moment from the G reekjOopies them- 

Befides, we have the Writings of thofe Men, 
who were taught hy th^ u4pdfiles themfelves, or 
by thtir pifctples^ wherein many places are cited 
out of thefe Books to the fame fenfe and meaning, 
whi ch now we read them . Neither was there any 
in the Church of fo great authority in thofe times, 
as to have met with obedience^ if he would have 
changed any thing : As is plain enough by the 
free and open diflent of lrcn'<zm^ TertuUian^ and 
Cyprian^ from thofe that were moft eminent in 
Church, After which times there fucceeded 
rvi'dixvy other men^ of great Learning and Judg- 
jiient, who having firfl made diligent inquiry 
thereof, received thefe as retaining their 

original ipmitY' Hitherto alfo may be referred 
xvhat but now we faid of divers feB^s of Chriftians-^ 
all which, at leaft fuch as acknowledged, God to 
be the Maker of the World, and Chrift to be the 
Author of a new Law, did receive and ufe thefc 
Books accordingly as we do the fame. And if 
any had attempted to alter-, or put any thing new 
into any part thereof, theyfnould have been ac- 
cufed by the reft for forgery and falfe- dealing 
therein. Neither was there ever any SeB that 
had the liberty at their pleafure to alter any of 
thefe Boohs for their own turns ^ For it is mani- 
feft that all of them did draw their arguments 
one againft another, out of the fame. And as for 
that which we touched concerning divine provi- 
dence^ it belongs no lefs unto the chief eft^ parts^ 
than unto the whole Books ^ namely, that it is not 
agreeable to it, that G O D fhould fufFer fo ma- 
ny Thoufand Men-, which fincerely defired to be 
^pdly^ and earheftly fought after to 

Book III. ChriflUn Religion. 105 

be ied headlong into that error which they could 
no w^Y avoid. And thus much fhall fuffice to be 
fpokenfor the^//fW/?^of the Books of the neip 
covenant^ whence alone, if there were no other 
helps, we might be fiifficicntly inftrudled con- 
cerning the true Religion. 


For the Authority of the Books of the Old 

NO W forafmuch as it hath pleafed God to 
leave us alfo the tvritings and evidences of 
the Jewijh Religion^ which was anciently the true, 
and affords no fmall teftimonies for Chriftianity 5, 
Therefore it will not be amifs, in the next place, 
to juftifiethe authority tht fame. Firft then, 
that thefe Books were written by the fame Men, 
whofc Names they bear, is manifeft in like man- 
ner, as we have proved of ours before, of the 
New Covenant. 

Thefe Authors were either Prophets or other 
vtTY faithful and credible men^ fuch as was 
dra4^ who is thought to have collcded the Books 
of the Old Teftament into one Volume, during 
the life time of the Prophet Haggai-, Malachi^ 
^nd Zachary, I will not here repeat again what 
is faid before in the commendation of Mofes. 
Both that part of hifiory^ which at firft was de- 
livered by him^ as we have Ihewn in the firft 
Book^'^^ and that alfo which was collefted after his 
time is witnelTed even by many of the Heathen. 
Thus the Annals of the Thoenicians have recorded 
H 4 the 

1 04 The truth of Book III. 

names of David and Solomon^ and their 
Leagues the Men pi Tyre. Afvvel Berofm :is 
the Hebrew Writers^ makes mention of Nehn- 
ch adorn for ^ and of other Chaldean Kings. He 
whom Jeremy calls Vaphres King of L/£gypt^ is 
term.ed Apries by Herodotm. la like manner the 
Books of the Grecians zvt replenillied with Nar- 
rations concerning Cyrt44 and his Succeflbrs, un- 
til the times of Daritu, And many other things 
concerning the Nation of the Jews are related by 
Jofepht^s in his Books againfl: Jipion : wherenn- 
to we may add what before v/e have touched 
out of Strabo and Trogm. But as for us Chrifii- 
ans^ we cannot in the leafl: doubt of the truth 
of thefe. Books, out of every one of which al- 
moft, there are teftimonies extant in our Books, 
which are found likewife in the Hebrew. Nei- 
ther do Yjt find, when Chrift reprehended many 
things in l\{<:Dochrs of the Law and Vharifees of 
his time, that ever he accus'd them oi forgery 
committed againft the Writings of Mofes^ or 
the Prophets ^ or that they ufed counterfeit Books, 
or fiich as were changed. 

Then after Chrifi^s time, it cannot be proved^ 
neither is it credible that the Scripture was cor- 
rupted in matters of any moment *, if we confi- 
der'rightiyhow far and wide over the face of 
the earth, the Nation of the Jews was fpread, 
who every wdier^ were the keepers of thefe 
Books. For firft of all, the Ten Tribes were led 
away captive by the jljfyrians into Mediay then 
afterward the two other Tribes : And many of 
thefe alfo, after Cyrtu granted them liberty to 
return, fetled themfelves in foreign Countries. 
The Macedonians invited them with great pr^?- 
to come mio Alexandria. The cruelty of 
' >■ ' ^ Antiochm-^ 

Book II I . Chrifiim Religion. 105 

jintiochm^ the civil Wars of tjie Maccabees^ to- 
gether vvith thofe of fomycy and So^im from, 
without, did difperfe and f:atter abroad many 
of them. The parts of Africa about Cyrene were 
full of the Jews : fo were the Cities of Afia-^ Ma- 
cedonia-i Lycaorjia ; and likevvife the Illes of Cy^ 
frm^ Cr^'/^, and others. Alfo what a number of 
them there was at Rome\ may be learned out of 
Horace^ "Juvenal^ and Martial. Now it is not 
poffiblethat fuch Multitudes fo far dillant one 
from another, fnould be coz^ened in this kind-, 
neither could they ever accord all in the coining 
of an untruth. Add moreover, that almolt Three 
Hundred Years before C/^r//?, at the appoint- 
ment and care of the Kings of ^gyp-, thofe Books 
of the Hebrews were tranflated into the Greeks 
Tongue by thofe that are called the Seventy In- 
terpreters. So as then the Grecians had the fenfe 
and fubftance of them, though in another Lan- 
guage^ whereby they were the lefs liable to be 
changed. Nay more, thefe Books were tranflated 
both into the Chaldee Tongue, and into that of 
Jerufalem^ that is, the half Syriac^ a little be- 
fore, and a little after the time of Chrifi. Other 
Gree!^ tranjlations afterward there were, as 
namely by Aqutla^ Symmachm and Theodotion ; 
all which On^d-;? compared with that of the Se- 
venty Interpreters and after him others alfo,, 
who could lind no diverfity of hiflory^ or of any 
matter worth fpeaking of. 

Philo lived in the Reign of Caligula^ and Jo" 
fephm furvived the times of both the P^ejpafians v 
which two Writers alledge out of the Hebrexo 
Books the fame things that we read at this day. 

Now in thefe very times began Chrifrian Re^ 
ligion to be more and more propagated, being 


X o6 The T ruth, &G. Book III. 

profefTed by many of the Hebrews^ and by fun- 
dry Perfons that had learned the Hebrew tongue ; 
who if the Jews had falfified in any notable part, 
could have quickly difcovered it by comparing 
more ancient and fo have made it pub- 

lickly known.But they are fo far from doing this, 
that on the other fide they alledge many tefiimo- 
nies oVitoi the eld covenant , to the fame fcnfe 
and meaning that they are ufed by the Hebrews : 
which Hebrews may fooner be accufed of any 
other fault, than CI will not fay falfliood, but 
of fo much as ) negligence about thefe Books ; 
which they have fo religiouQy and exadly de- 
fcribed and compared, that they know hovy 
often any one Letter is found therein. 

The laft though not the leaft argument^ to 
prove that the did not purpofely corrupt or 
alter the Scripture, may be, becaufe the Chri- 
ftians out of the very Boohs which are read by the 
Jews do evince, and as they truft very ftrongly, 
that their Lord and Mafier Jefm is that fame 
very which was anciently promifed to the 

Jews their Forefathers. Which above all things 
the Jews would have taken care (hould not have 
been done, when the controverfe arofe between 
them and the Cbriftians^ if ever it. had been in 
their power tokzye changed what they lifted. 



The Fourth Book 


T R U T H 

O F 

Chriftian Religion. 


A particular Confutation of the Religions op- 
pojite to Chrifianity. 

H E Fourth Book beginning with 
that pleafure, which many Men 
are wont to take in beholding 
the danger wherein others are, 
while they are in none them- 
felves fhcws that it ought to be 
the greateft pleafiire of aChrifti- 
an Man in this life, not only to rejoyce and blefs 
hinifelf that he hath found out the Truth, but to 
lend his help alfo to others that wander up and 
down in the Labyrinths of Errour ; and to make 
them partakers of fo great a benefit. 

Which we in fome meafure have indeavoured 
to do in the former Books : ( the demonftratioa 


1 08 The Truth of Book IV. 

of that which is true, containing in it felf the 
confutation of what is falfe) yet in regard that 
ail kinds of Religions, which oppofe themfelves 
to the Chriftian, viz. Pagamfm^ Judaifm and 
Mdhometifm-^ befides that which is common to 
all, have certain errors proper to every one of 
them, and their peculiar Arguments which they 
are wont to oppofe us withal ; it will not be a- 
mifs to make a particplar Difputation againft 
every one of thef^j : Firft, befeeching the 
Readers to free their judgments from leaning to 
a Party, and from long cyftom and prejudice, 
( as impediments of a good mind ) that with the 
greater indifFerency they may take cognizance of 
what lliall be faid. 


And firfi of Paga?nfmj that there is hut one 
God. Created Spirits are good or bad : the 

. good not to be honour ed^ but as the moft 
h'loh God directs. 

''^O begin then againfl Pagans \ If they fay 
1. that there are Aisftxs, eternal and co-equal 
Godsy we have confuted this Opinion before in 
the firft Book, where we taught that there is hup 
only one God^ who is thecaufeof all things. Or 
if they by the name of Gods^ do underftand the 
created Spirits which are fuperior to Men, they 
then either mean the good ov the bad : if they fay 
tht good^ firil, they ought to be well allured that 
liich are fo indeed, otherwife they commit a dan- 

Book IV. Chrijlian Religion. 109 

gerous error in receiving enemies in ftead of 
friends^ and Traitors for y^mbajfadors. Then it 
were but reafon that they ftoiild in their very 
worfhip, make an evident difference, between 
the moft high God, and thofe Spirits. And like- 
v\^ife be fatisfied what order there is among them^ 
what good may be expefted from each of them, 
and what honour the moll High is willing fhould 
be bellowed on everyone of them. All which 
being wanting in their Religion^ it is plain from 
thence how uncertain that Religion is^ and how it 
w^ere a fafer courfe for them to betake themfelves 
to the worjhip of one Almighty God ^ which even 
Tlato confefTed was the duty of every wife Man, 
fpecially for that to whomfoever God is propiti- 
ous and favourable, to them thefe good Angels 
muft needs be ferviceable and gracious, being the 
Minifters and Servants of the moll High. 


Evil Spirits adored by Pagans ^ and how im^ 
_ pom a thing it is. 
P ■ 

BUT it was the bad not the good Sprits 
which the Pagans did worjhipy as may be 
proved by weighty reafons : firlt, becaufe thefe 
adored Angels did not throw oiT their worjlnp^ 
pers unto the ferviee of the true God^ but as much 
as in them lay, hhout^d to abolijh th^ fame; or 
at leaft; in every refpedt required equal honour 
with the Secondly, becaufe they pro^ 

j cured all the mifchief they could to the worfhip* 
j persof the One moft High God, by provoking 


iio the trutf) of Book IV. 

both Magiltratcs and Peopk to inflid punifh- 
mentsupon them. For when it was lawful for 
Tocts to fing of the murders and adulteries com- 
mitted by the Gods^ and for the Epicnres to take 
away all divwe Providence^ and any other Relir 
gion ( though never fo different in Rites ) was 
allowed, as \\\t Egypian^ X^xt^Thrygian^ the 
Crecian-y the Thufcarij and the facred rites of 
Rome even then generally the Jews alone were 
made ridkttlom^ as appears by Satyrs and Efi- 
grams v^ntt^n npon them; and fometimes alfo 
fuffered ham^ment. And as for Chriflians they 
were ajjiiEled with molt cruel punifhments : no 
other caufe whereof can be given than that both 
thefe Seiis did worfhip oneGod^whofe honour was 
impeached by the of fuch Gods as the, 

Heathen 2.^6x^(!i: who did not fo much vie one 
with another^ as with Him. 

Thirdly, this was manifeft by the manner of 
thtir worjhip^ which no way befeemed any good 
and honeft Spirit ; namely^ by humane blood,^ 
by the running of naked Men in the Temples, by 
Pageants and dancings, full of nafty fikhinefs 
fuch as may be feen at this day among fome 
People of Jimerica and Africa^ who yet fit in 

Yea? which is more, there both anciently 
were, and now are People, who worfhipt evil 
Spirits ; which they knew and profefled to be 
fuch: As the Verfians Ari?namm^ x}i\t Greeks^ 
thofe they called Cacod^zmons^ the Latins their 
Vejoves ; and now fomxC ^^thiopians^tnd Indians ^ 
fuch like Deities v than which nothing can be 
imagined more impious. For what is Religiotu 
Tvor\lnp but a testimony of an infinite goodnef^ 
that a Man doth acknowledge to be in him whom.' 

Book IV. ChriftUn Rdigiori. 1 1 r 
he worfliippeth ? which ifit be exhibited nnto a 
bad Sprit ^ it is falfe and deceitful, implying in. 
it no lefs crime than^/^^ treafon-^ forafmuch as 
the honour due unto the King is not only with- 
drawn from him, but is conferM upon his enemy, 
and one that hath traiteroufly revolted from 
Him. Moreover-, vain is that per fwafion which 
they conceive of G O that he is good^ and 
therefore will not funijlo this offence ; becaufe 
they think fo to do, were contrary to his good- 
nef. For mercy or clemency^ that it may be juft, 
haxh its bounds and limits : and where wicked- 
abounds beyond meafure, there juftice doth 
as it were neceflarily require the infliLlion of p^- 
fiijhmem. Neither is it lefs blameable, that they 
pretend Fear conftrains them to honour wicked 
Spirits : fince He that is perfedtly Good, is as 
communicative alfo ^ and therefore the Author 
of all other Natures, which are his produdions. 
And if he be, then it follows that he hath abfo- 
Ime power and dominion over all creatures as 
over his workmanfhip *, fo that nothing can be 
done by of them, which he hath ^defire to 
hinder. Which things being certainly true, we 
may eafily gather that evil Spirits can no further 
do any hurt to him, who hath God, moft high 
and moft tranfcendently good, favourable to 
him; than that God, for the fake of fome good 
or other, fhall think fit to permit. 
I - Nor can a Man obtain any thing of thofe evil 
[ Spirits by his Prayers, which is not to be rejeft- 
ed : becaufe he that is evil is then worft of all^ 
j when he feigns himfelf to be good ; and the gifts 
I of Enemies, are meer fnarcs and treacheries. 


i%2 The Truth of Boot IV. 


^gain(t the ivorjhip^ which in Pagamfm is ex- 
hibited to Men after their Death. 

Moreover there were heretofore and now 
alfoare Pagans^ that tell us, they give 
honour and worjhip to the Sonlsof Men defan- 
ed. But firft they ihould have here alfo made 
fome manifeft diftinftion between this honour 
snd rA7^i^ which is dne unto the molt high God: 
Then again, all prayers made to them are but 
vain and fruitlefs, unlefsthofe 5pm/ were able 
to give us fomething^ of which their worjfhip- 
pers have no certainty • nor is there any more 
ground to fay that they can, than that they can- 
not. But another thing isworftof all, to wity 
that many of them to whom fuch^/^ry is given 
hythtHe^jhep7j in their life time were notori- 
ouHy wicked^ and addided to one filthy vice or 
Other : Thus Bacchm was a drunkard^ and //^-r- 
<(f/^/^'/ effeminate^ Romulm proved a very villain 
to his Brother, and 7//;?/^^r a traytor to his own 
Father^ So that their honour redounds to the 
difgraceof thetrue G O D, and of Vertue which 
he loves : whilft Vices which are inticing enough 
of themfelvesj it recommends to Men by Re- 


Book IV. ChrifiUn Religion. tii 

SEC T. V. 

Againjt mrfhipping of Stars and Element So 

OF pioj-e antiquity than this was the wor- 
shipping of Stars and of the Element as 
Fire, Water^ Air, and Earth*, wherein great 
ignorance ^nd folly was committed, for prayers 
are the greateftpart of religiom worjlnp^ which 
cannot without folly be direded to any object 
jtave to intelligent natures : but fenfe tells us that 
the Elements we call them) are no fuch things^ 
^nd as for the 5r^r J, ifany fay they are, he will 
never be able tp prove it? fmce that no fuch 
matter can be collefted from their gperations and 
infikences which demonftrate their nature but 
rather we may gather the contrary by their mo-- 
tion^ which is ngt .variable like to that in things 
indued with liberty of will, but conftant and un- 
alteratte. Befides, we have fhewn before that th^ 
courfe and motion of the Stars is appointed for 
theufe of /?/f;;,whenceMan ought to acknowledge 
fiimfelf to be both liker to God than they, in his 
better part, as alfo more dear^ unto him : And 
therefore much, injury Ihould he do to his owri 
worth and dignity, if he fubmit hinifelf to fuch 
things, as God hath given to be ferviceahle unto 
him: whereas on the contrary he ought rather, 
to render thanks for them which cannot dp, Pr it 
is not proved can do fo much for themfelves. 


114 T^ht truth of Book IV. 


Agmnfi vjorjhippmg of Brmt-beafis^' 

BUT nothing is Ibimworthy as this, that: 
Men, efpecially the Egypians^ funk at 
length into fuch a fottifhnefs ; as to worfliip 
brute Beafts. For though, in ibme of them there 
appears fome fliadow, as we may call it, of un- 
derftanding yet that undcrftanding is nothing, 
if we compare it with iMan\s. For they can nei- 
ther exprefs their inward conceptions by diftind 
words, or by writing^ nor do works of divers 
kindsjUO nor works of the fame kind after divert 
inanners : much iefs can they attain to the know- 
ledge of numbers, dimenfions, and the cekftiat 
motions. Whereas, on the other fide, Man, by 
the force and diligence of his wit, catches all 
manner of Animals, though never fo ftrorig \ 
whether wild Beafts, Birds, or Fiflies : and fo 
mafters them, that in fome meafure he makes 
them fubjecl to his Law^s ^ as Elephants, Lyons, 
Horfes and Oxen. Yea, from thofe w^hich are 
hurtful, he draws to himfelf fome profit, as Me- 
dicines from Serpents : And hath this ufe and 
benefit from them all ( which is utterly unknowm 
to them) that he contemplates the compofition of 
their Bodies, the fcituation of their parts, and 
comparing both their fpecies and their kinds one 
with another, learns from thence alfo his own 
dignijty 5 as much as the ftructure of Man'^s body is 
more perfeft and noble than that of the reft. 
Which things, if any Man rightly confider, he^ 
will be fo far from confidering other living Crea- 


Book IV. Chrifiim Religion. 1 1 ^ 

tures as Gods; that he will rather look upoa 
himfelf as conltitiited by the moft High God^, 
a kind of God over them. 


Againfi worjhipping of things that are no 

WE find alfo that the Grecians^ Romans^ 
and others ivorfliipped thofe things 
which have no fubfiftence, but are meer Acci- 
dents of other things. 

For to omit thofe uncouth 'Deities^ the Fever-^ 
dame Im^udence^ and the like, let us name the 
better fort ; fuch were healthy which is nothing 
but a right temperature of the parts of the body : 
good fortune^ which is an event that is correfpon- 
dent to a Man's defire : . The ajfeilions alfo, fuch 
as love, fear, anger, hope, and the reft, which 
proceed from the confideration of fomething 
that is good or evil, eafie or difficult ^ are cert am 
motions or pajfions in that part of the mind which 
is united to the body, by the blood efpecially 5 
not having any abfolute power of themfelves^ 
but are fubordinate band-maids to the commands 
of therr///, their ^//?rf/at leaft in their conti- 
nuance and direftion. Then forVertues, whofe 
Names are divers Prudence^ in chufing what is 
profitable For us Fortitude^ in undertaking dan-- 
gers; J ufiice^ in abftaining from that which is 
another Man's ; Temperance^ in the moderation 
of pleafures, i^r. they are certain inclinations 
and propenfions in the miad unto that which is 
I 2 right, 

1x6 the truth of Book IV. 

righty grown np by long exercife and praftice. 
Which as they may be augmented in a Man fo 
may they by negled be diminifhed; nay quite 
loft: and abolilhed. As for Honour (whereunto 
we read there were Temples dedicated ^ it is 
other Mens }irdgment, or good opink)n, con- 
cerning one whom they fuppofcd indued with 
Vertue : which is often beft:owed upon bad men, 
ss well as good ^ by the natural pronenefs there 
is in Men to err in their judgment. 

Thefe therefore having no fubfiftence^ and 
therefore not to be compared in dignity, and 
worth, with things that do fubfift ; nor having 
any underfl:anding of Mens prayers or v-enera- 
tion ; it is mofi: abfurd and unreafonable to wor- 
fliip them as Gods : when for this very thing 
He is to be worfliipped, who can both give and 
preferve them. 


Anfwer to the Argument of the Gentiles taken 
from Miracles done among them. 

THE for the commendation of their 

Religion are wont to alledge Miracles^ ^ but 
fnch as in many things may be excepted againft- 
For the wifefl: Men among the Fagans^ rejedcd 
many of thefe, as fupported by no teftimony of 
any credible witnefs ; but plainly counterfeit 
and fabulous. Other Miracles, which they faid 
were done, hapned in fome fecret place, in the 
night, before one or two, whofeeyes the craft 
of the Priefts might eafily delude by falfe fhews 

Book IV. ChrifiUn Religion. iij 

and appearances of things. And there are others 
which rai'fed great admiration, and palTed for 
wonders, meerly becaufe they met vyith thpfe, 
who were ignorant of natural things ; efpecially 
of hidden properties. As for inltancc, fiich a 
thing might happen, if one fliould draw Iron with 
the Loadftone, among people who knew nothing 
of its vertue : in which arts Simon Magm^ and 
uifolloniiis^ as many have recorded, were very 

I do not deny, but fome things greater than 
thefe were feen, which by Man's power alone 
could not be drawn out of natural caufes-, and 
yet did not need a power which was truly divine ; 
that is, omnipotent : but might be performed 
by Spirits that are placed between God and 
Men. Who by their celerity, efficacy, fubtilty 
and diligence, can eafily carry things far diftant 
from one place to another ; and compound things 
that are very different to the working of fuch 
efFefts, as lliall ilrike Men with aftonifhment. 
But that the Spirits, whereby this was effeded, 
were not good, and therefore neither was the 
Religion good ; appears already from what hath 
been faid before. And from hence alfo, that they 
faid they were compelled to do things, even 
againft their wills, by the power of certain 
charms : when the vv^ifeft of the Pagans agree; 
that there can be no fuch vertue in words but 
only a power of perfwafion, and that no other 
way than by their lignificcition. 

And it is another token of their wickednefs, 
that they undertook to allure and draw this or 
that body, though never fo backward to it, into 
the love of fuch or fuch a Perfon. Wherein they 
were injurious to them either in their vain 

I 3 prp^^ 

J 1 8 Jhe Truth of Book IV. 

promifes, or in efFefting what they promifed : 
tor this alfo is forbidden by humane Laws, as a 
piece of Sorcery. Neither need any Man wonder 
why God fulFered fome marvels to be wrought 
by evil Spirits among the Gemihsy feeing they 
defcrvedto be cheated with fuch illufions, who 
fo long time h,ad forfakert the worlhip of the trne 

Moreover this is an argument of their wcahc 
nef and impotency^ that their works never 
brought any confiderable good along with them. 
For if any feemed to be called back to life after 
they were dead, they did not continue alive 5 
neither could they exercife ihtfunEtions of living 
Creatures. Or if it happened that any thing pro- 
ceeding happily from a <^m>?^p(?TP^r, did appear 
to the Pagans-^ yet the fame was not foretold 
ftiould come to pafs for the confirmation of their 
Relipon^ and therefore there might be other 
caufes, and far different reafons, which the 
divine efficacy propounded toit felfin the doing 
thofe things. As for example, if it was true, 
that Fejpafian reftored fight to one blind ; this 
was done, that he being thereby m^ade more ve- 
nerable, might the more eafily obtain the 
Empire: to which he waschofen by God, that 
he might be a Minifter of his Judgments upon the 
Jews, More fuch like caufes there may be of 
other wonders^ which had no relation at all to 
lilicir Religiori, ' 


Book ly . Chrifiian Keligion. ^ 1 1 ^ 


And, from Oracles. 

THE very fame likewifc, in a manner, may 
ferve for anfwer to that which they objedl 
concerning Oracles ^ efpecially what we have 
faid, that thefe Men did worthily defervc to be 
deluded^ for contempt of that knowledge which 
reafon or ancient tradition fuggefted to every 
one of them. Then again the words of the Or^- 
clesy for the moll part, were amhiguom^ and 
might eafily receive an interpretation, from any 
event whatfoever. Or if there was any thing 
more exprefly foretold by them, yet it is not ne- 
celFary that it fliould proceed from an all-knowing 
mind: For it was either fuch a thing as might be 
forefeen by ^^^^^^^^^l canfes thtn cxilYing^ as fome 
Phyficians have foretold Difeafes that are a 
coming ; or elfc fome probable conjefture might 
be made by that which commonly falls out and 
ufually comes to pafs, as we read of Com^ ferfons 
well skillM in civil affairs, that have made nota- 
ble gueffes at fntfire events. Again, fuppofe that 
amongfl: the Pagans^ God foraetimes ufed the mi- 
nifieryoi {bmcFropbets to foretel thofe things^ 
which could have no certain canfe befides the will 
of God ; yet this did not approve or confirm their 
heathenijh Religion^ but rather overthrew it. Such 
for inftancc are thofe things, in the fourth E- 
clogue of rir^ilj taken out of the Sibyls verfes ; 
where unwittingly the Poet gives us a lively de- 
fcription of the coming of Chrifi^ and his bene- 
Sts. So in the fame Books of the Sibyls it was, 
I 4 that 

«4o The Truth of Book IV. 

that he ought to be acknowledgM as King, who 
fhould be our King indeed t and that he. was to 
come out of the Eaft, who fhould have dominion 
overall. We read in Porphyry of the Oracle of 
Afollo^ which faith, that other Gods are aerial 
Spiritsj but the C^/^ of the i/f tj?^ is only to ht 
worlhipped : which faying, if the wwlhippers 
of Apollo ohcy-i then they muftccafe to worlliip 
him : if they do not obey it, then they make 
their God ^ lyar. Add further, if thofe 5pm>^ 
had refpefted or intended the good of Mankind, 
above all things, they would have prcfcribed a 
general Rule of life to Mankind, and alfo given 
fome certain alTurance of a teward to them that 
lived accordingly, neither of which was ever 
done by them, 

On the other fide oftentimes in their Verfes 
we find fome Kinds' commended which were 
wicked men, ^om^ Champions extoPd and digni^ 
fied -with divine honour^ others allured to im- 
raodeft and unlawful love, or to the feeking after 
filthy lucre, or committing of Murder, as might 
be fliewn by many Examples. 

S E C T. X. 

Paganifm decayed of its own accord fo foon 
■ humane aid ceafed. ' 

BESIDES all that hath hitherto been faid, 
f agmifm miiiifters to us a mighty argument 
againft it felf ^ becaufe that wherefoever it be- 
comes deftitute of humane force to fupport it, 
there ftraightway it comes to rnine^ as' if the 

Book I V . ChriJlUn Religion. 1 2 1 

foHndMion thtx^o^wQ'it quite overthrown. For if 
we take a view of all the Kingclotns and States 
that are among Chriftians or Mahumetans^^v^^ fliall 
find no memory of Paganifm^ but in Books. Nay 
hiftones i^Ww^^ that even in thofe tihies; when 
the Emperors end eavoured to uphold the Pagan 
Religion either by violence and perfecution, as 
did the firft of them or by learning and fubtilty^ 
as did jHlian ; it notwithftanding decayed daily, 
not by any violent op]>olition, nor by the bright- 
nefs and fplendcr of lineage and defcent^ ( for 
Jefus was accounted by the common fort only a , 
Carpenters Son 5 ) nor by the flouriflies of learn^ 
ing, which they that taught the Law of Chrifi 
ufed not in their Sermons ; nor by gifts and 
bribes, for they were poor ; nor by any footh- 
ing and flattering fpeeches, for on the contrary 
they taught that all worldly advantages mull be 
defpifed, and that all kind of adverfity mull be 
undergone for the GojpPs falce. See then how 
weak and impotent Paganifm was, which by fuch 
means came to ruine. 

Neither Aii^tht doUrine of Chrift only make 
the credulity of the Gentiles to vanilh, but 
even bad Sprits came out of divers bodies at the 
name of Chrijt : they became dnmb zl^o^ and be^ 
ing demanded the reafon of their filence, they 
were compelled to fay, that they were able tp 
do nothing where the name of Chrifi was called 


£22 The Truth of 3ook lY. 


Anfvoer to the Opinion of fome that think the 
beginning and decay of Religions defend 
upon the efficacy of the Stars. 

THERE have been Phihfopher^y that did 
afcribe the beginning and decay of every 
Religion unto the Stars : but this ftar-gazing 
Science^ v^hich thefe Men profefs to be skilled in, 
is delivered under fuch different rules, that one 
can be certain of nothing, but only this, that 
there is no certainty at all therein. 

I do not here fpeak of fuch effeds as follow 
from a natural necelFity of caufes,but of thafe that 
proceed from the will of Man, which of it felf 
hath fuch liberty and freedom, that no necejfuy 
or violence can be imprefled upon it from with- 
out. For if the confent of the Ti7/// did neceflarily 
follow any outward impreflion, then the power 
in our foul, which we may perceive it hath to 
confultj deliberate and chufe, would be given in 
vain. Alfo the equity of all Lav\js, of all re- 
wards and punifhments would be taken away, 
ieeing there can be fault nor merit in that 

which is altogether necelTary and inevitable. 

Again, there are divers evil ^^fjorefFeds of 
the will, which if they proceeded of any necefli- 
ty from the Heavens^ then the fame Heavens and 
Celcftial Bodies mull needs receive fuch efficacy 
from God^ and fo it would follow, that God^ 
who is moft perfectly good^ is the true caufe of 
that which is morally evil ; And that when in his 
Lawh^ profefTeth iiimfeif to abhor wicksdnej^^ 


Book IV. Chrifiian Religion. 125 

which a force inferted by him into things them- 
felves will inevitably produce, he doth will two 
things contrary one to the other i that the fame 
thing fhould be done and not be done ; and alfo 
that a Man offends in an adion, which he doth 
by divine inftigation. 

They fpeak more probably, that fay the influ-^ 
ences of the Stars do firfl: affeft the Air, then 
our Bodies, with fuch qualities as oftentimes do 
excite and ftir up in the mind fome defires or 
affedlions anfvverable thereunto : and the will 
being allured or enticed by thefe motions doth 
oftentimes yield unto them. But if this Ihould 
be granted, it makes nothing for the queftion we 
have in hand. For feeing that Chriftian Religion 
molt of all withdraws Men from thofe things 
which are pleafing unto the body, it cannot 
therefore have its beginning from the affeElions 
of the body, and confequently not from the 
finence of the Stars ; which ( as but now we faid) 
have no power over the mind, other wife than 
by the mediation of thofe affections. The moft 
prudent among Aflrologers exempt truly wife 
and good Men from the dominion of the Stars z 
I And fuch verily were they that firft profefled 
i Chrifiianityj as their lives do fhew. Or if there 
be any efficacy in learning and knowledge againft 
the infedion of the body, even among Chrifii- 
I ms there were ever fome that were excellent in 
this particular. 

Belides, as the moft learned do confefs, the 
efFeds of the Stars refped certain Climates of the 
World, and are only for a feafon but this Re-- 
iigion hath now continued above the fpaceofone 
thoufand fix hundred years, and that not in 
one part only, but in the moft remote places of 
# • • • the 

1 24 The Truth of Book IV. 

the World, andfuch as are under a far different 
polition of the §tars. 


The chief Foints of Chrijlimity are approved 
of by the Heathen : and if there be any 
thing that is hard to be believed therein^ 
the like or rvorfe is found among the Pagans. 

BUT the Tagans have the lefs to objed again ft 
Chriftian Religion \ becaufe all the parts 
thereof are of fuch honefty and integrity^ that 
they convince Mens minds by their Wn light. 
In fo much that there have not been wanting 
Men among the Pagans alfo, who have here and 
there faid every one of thofe things, which our 
Religion hath in a body all together. As to 
give fome inftances ^ tri^e Religion confifts not 
in Rites and Ceremonies, but in the mind and 
5p/w: heis an adulterer that hath hwt a de fire 
to commit adultery : we ought not to re- 
^engiexr^mi^s: one Man fliould be the Hmband 
of one Wife only : the league or bond of Ma- 
trimony ought to be conftant and perpetual : 
Man is bound to do good unto all, fpecially to 
them that are in want : we muft refrain from 
Swearing as much as may be : And as for our 
Food and Apparel we ought to content our fel ves 
with fo much as will fuffice nature, and the like. 
Or if happily there be fome points in Chrifiiani- 
ty hard to be believed, yet the like alfo is found 
ainongft the wifeft of the //^^^/;e*«tliemfelves ; 


Book IV. Chrifiim Religion. 125 

as before we have fhewn concerning the immor^ 
tnlity of SohIsj and of the RefUrreEiion of Bodies. 
Thus Plato^ as he learned from the Chddeam^ 
diftinguiflicd the Divine nature into the Father j 
and the mind of the Father ^ ( which he calls 
alfo the branch of God^ the Maker of the 
! World) and ih^Sodox Sprite which keeps to- 
ll gether and preferveth all things* 

Julian-i as great an enemy as h6 was of Chri- 
fiians^ thought that the Divine Nature might be 
joyned to the humane : and gave inftance in 
I iy£ fculaf ins ^y^Yiom he imagined to have defcend- 
ed from Heaven^ to the end he might teach Men 
the Art of Phyjick. The Crof of Chrifi ofFendeth 
many: But what do not the jP^^^;^ Writers tell 
of their Gods} thatfomeof them waited upon 
Kings and Princes^ others were Thunder-ftruckj 
i others cut in funder. And the rvifefi of them 
fay, that the more it cofts us to be honelt, the 
more joy and delight it affords us. 

To conclude, PUto in the fecond Book of his 
Common-wealthy as if he had been a Prophet^ faithy 
for a Man to appear truly jufi and upright, it 
iis requifite that his vertfte be bereaved of all 
outward ornaments ; fo that he be by others ac- 
counted a wicked wretch, and fcofFed at, and 
laft of all hanged. And indeed that Chrift might 
be the Pattern of greatelt Patience^ could no 
otherwife be obtained. 



The Fifth Book 


O F 

Chriftian Religion: 

S E C T. L 

A refutation of the Jews, beginning with ^ 
fpeech unto them or frayer for them. 

U S T like that glimmering be- 
tween light and darknefs^which 
appears to thofe, who by little 
and little are endeavouring to 
get out of a dark Cave or Dun- 
geon : fuch doth Judaifm pre- 
fect it fclf to us ( who are ftep- 
ping out of the thick mift of Vaganifm^ of which 
we have been difcourfing) as apart and begin- 
ning of Truth. Irequeftthe 7^:??^ therefore not 
to be averfe to hear us. 

We are not ignorant that they are the off-- 
Jpring of holy Men, whom God was wont to vifit 
both by his Profhets^ and by his Angels. Of this 


i 28 rhejruth fe/ Book V. 

Nation fprangour Mejfids^ apd the firffc Dolors 
of Chriftianity : It is their Tree whereinto we 
are ingrafFed : they are the keepers of God's Ora^ 
cles, which we do reverence as much as tfiey, 
and with tvPaulfx^ unto God for them, and 
pray that the day may quickly come, when 
the Vail being taken away which hangs 
ovet their Faces, they, with us iha 11 fee the ful- 
filling of tht Law'^ And when (as it is in their 
Frophecies ) every one of us that are ftrangers 
fhall lay hold on the Cloaks of him that is an 
tJebrew^ defiring that we may together with a 
pious confent tP<?r//?/p the only fr/^^ Cody who is 
the God of Abraham^ Ifaac and Jacob, 

SECT. ir. 

The Jews ought to account the Miracles of 
Chrift fuificiently frothed. 

FIRST of all then,, we mufl intreat them 
not to think that to be unjuft in another 
Man's cafe, which tbey judge to be juft and equi- 
table in their own* If any Pagan demand of them 
why they believe that Miracles were wrought 
by Mofes^ih^^ can give no other anfwer fave that 
there was always fo conftant a report thereof 
among their Nation, that it could not but, pro-: 
ceed from the tefiimony of fuch as had feen the 
fame. ... 

Thus that the Widov^rs Oyl was increafed by 
Elijlm: that Naaman the, Syrian was fuddenly 
cured of the Leprofie : that the Womaijs Son 
ill whcfe Houfe he lodged was reltored to life^' 


Book V: 


and other fuch like, are believed by the Jews for 
no other reafon than becaufe witnejfes of good 
credit have recorded to pfterity -^ihzt fuch things 
were done. And they believe his taking up 
into heaven^ only for the fingle teftimony of 
Elijha^zs a Man beyond all exception *But we pro- 
duce twelve witnejfes unblameable life to tefti- 
fi€ that C/7r//? afcended up into Heaven. And 
many more that faw him upon the Earth after his 
death. Which things if they be trne^ then ne- 
CefTarily Chrifis doBrine is true alfo ; and indeed 
nothing at all can be alledged by the Jews for 
themfelves, which by equal right or more juft 
title may not be applied to us alfo. But to omit 
further teftiiponies^ it is the confeflion of the 
Authors of the Talmnd^ and other Jews them- 
felves, that ftrange wonders were wrought by 
Chrifi ; wJiich ought to fuffice for this particu- 
lar. For God cannot any way more effedually. 
gain authority unto a do6lrine publifhed by Man, 
than by the working of miracles. 

TH E S E Aliracles of Chrifis fhrne faid, were 
done by the help of Devils. But this ca- 
lumny hath been confuted before, when we- 
Tnewed that wherefoever the doBrine of Chrifi 
was taught and Jcnown, there all power of the 
Devils was broken in pieces. Others reply that 
Jefpf4 learned Magick. arts in Egy^t : but this 




I The TirHth of Book V. 

flaiider hath no more, nay not fo much colour of 
tYHth^ than the like accufation by the Pagans 
framed againft Mofes^ whereof we read in Pliny 
dnd jlfitleius. 

For, that ever Jefm was in Egyft doth not ap- 
pear, fave only out of the Writings of his Difci- 
plcs: who add further, that he was an Infant 
when he returned thence. But it is certain by his 
own and others report, that lived a great 
part of his time after he was grown to Mans eftate 
in f^'pr.Howbeit the Law, as well of Mofes^2.% of 
Chrifi^ frees them both from this crime, plainly 
forbidding fuch^m, as abominable in the fight 
of God. And without all queMon, ifin the time 
of Chrifi 2nd his Difciples, there had been ei^ 
ther in £gypty or any where elfe anyfuch Ma- 
gical art^ whereby Men might have been enabled' 
to do the like marvels as are related of Chrift 5 
to wit, giving fpeech to the Dumb on a fudden, 
making the Lame to walk, and the Blind to fee y 
then would Tyberim^ Nero^ and other Emferars 
have found it out, who fpared no cofts and 
c&arges in the in^]H{ry ?Itcr fucK like things. 

Nay, if it were tnre which the Jews relate^ 
how that the Senators of the great Council were 
skiird in Magic!^ arts^ that they rtiight convince 
them that were guilty of that iniquity theit 
furely, they being fo mightily incenfed againlt 
Jefm^ as they were, and envying the honour 
and refpeft which he obtained chiefly by his^ 
miracles^ would either themJelves have done the 
likQ works by the fame art, or by fufficient rea- 
fons would have made it appear, that the worki 
of Chrift proceeded from ad Other caufe- 


Book V. ChriftUn Religion. 1 J t 

SECT. iv. 

Or by the Pomer of Words and Syllables. 

Moreover-, that is not only a meer fable biit 
impudent lye, which fome of th^ Jews 
have invented coricerning x\it Miracles done by- 
Chrifi^ which they afcribe to a certain fecret 
namcy which (as they fay) being placed in the 
Temple by Solomon^ \V2S pvcfcwtd fafe by two 
Lions,:during thefpaceor One Thoufand Years, 
and more^ but afterward away by Jefus. 
For there is, no mention made of thofe Lyons 
though it be a thing moft remarkable and won- 
erful) either in the Books of Kings ^nd Chro^ 
nicies^ or by Jofephu^ : not was there any fuch 
thing found by the Romans^ who accompanying 
Tompey^ entred into that Temple^ before the 
times of Jefa^. 


The Miracles of "Jefus were divine^ becaufe 
he taught the mrfhif of one God the Ma- 
ker of the World. 

IT being then granted^ as the Jews c^nnot 
deny, that JT^^Wfr/ were wrought by Chrifi^ 
k will follow from the very X^tp of Mofesy that 
hemuft bt believed. For C/c^faith, D^mer. xviii, 
1 5^&rc. thsit other Prophets after the time ofMofes 
K 2 pidd 

The Truth of Bocrk V. 
pwdd be raifed Hp of God^ to whom the People 
fhould be obedient, or otherwife become liable 
to grievous punifliments. Hov^ miracles are the 
Txioft infallible mark^s of the Prophets : Nor can 
any more illuftrions'be fo much as conceived. 
But in Demer. xiii. it is faid, that if any profef- 
iinghimfelfto be z Prophet doth work wonders^ 
yetHe muft not .be believed^ if he go about to 
the People to anew worfhip of the Gods. 
For, though fuch miracles h^Aon^t yet this is 
only by God'^s fermijfion^ fortrial, whether the 
People would perfilt conftantly in the worjlnp 
of the trueGed. From which places compared 
together the Hebrew Interpreters do rightly col- 
left, that every one muft be believed that v/ork- 
eth miracles^ unlefs thereby he intice Men from, 
the worjhip of the true God ; and in that caf?, 
only miracles are not to be credited, though io, 
Ihew mbft gloriom. Now Jefus did not onl| 
ndt tcnch the worjhipping of falfe Gods ^ but alfdl| 
exprefly condemned it as a moft grievous crimej 
and taught us to reverence the writings both^ ol 
Mofes and the Prophets that fucceeded him^j 
Wherefore there is nothing that can be object- 
ed againft the miracles that were wrought by| 


[Book V. Chrijiian Religion. t j f 


Jnfwer to the Ohje^ion^ taken from the dif- 
ference between the haw of Mofes and of 

I Ghrift^ where is jhewn that a more perfe^ 
■Law than that of Mofes might be given. 

AS touching that which fome alledge, con- 
cerning the difference between the law oi 
Mofes and the law of Chrifl-^ it is but of fmaii 
tinoment. For the Hebrew DoBors themfelves 
make this rule, that by the authority of a Pro-' 
fhety who vporketh miracles-, any precept what foe- 
yer maybe 'boldly violated and tranfgreffed^ ex-^ 
eept that only which concerns the worjlnp of the 
true God, And fureiy that power of making 
laws, which belonged unto God when he gave 
the commandments by the hand Mofes ^ vvent 
not from him afterward : Neither can any Man 
that of his own right makes laws^ be thereby 
hindred from making the contrary- 
- That which they objed, that God then would 
be mutable, is nothing : for we fpeak not here 
of Gods natitr-e and elFence, but of his wor\s. 
Light is changed into darknefs> youth into old 
age, fummer into winter, and all by the worh^ 
of God. Thus at the beginning gave Adam 
leave in Paradife to eat of other apples, but 
he forbad him to eat of the fruit of one tr^e : 
Why ? even becaufe it fo f leafed him. Geiienlly 
he prohibited Men to kill others, yet h? com- 
manded Abraham to kill his Son. One while he 
forbad to offer facrifices apart from the 
Tabernacle^ another while he admitted of them. 

K 3 . Neither 

1 14 The Truth of Book V. 

Neither will it follow, becauiTethe Law which 
.wasgiven by i!fi7/>i was good, therefore no het^ 
t^r could be given. Parents are wont to fpeak 
half words and flutter with Infants ^ to wink at 
the vices of their childhood -y and entice them to 
learn with a piece of- Gake. Butfo foon as they 
come to riper agey their j^^ecfc is^ correfted, the 
precej^s of vertHe are initilled into them by de- 
grees, and they are taught what is the beauty 
of vertuey what its rewards. Now it is plain that 
the precepts of that. /^jp of Mofes wete not ex- 
actly /^e^r/V^?, becaufcr many holy Men of thofe 
times Jed a more excellent life than thofe com- 
mandments required. Thus Mofes^ who fuffered 
the revenge a wrong to be exaded partly by 
blows, and partly by fentence of the Judges^ 
himfelf being vexed with moil bitter injuries, 
became an Interceflbr for his enemies. So JD.^- 
vid willing to have his rebellious Son to^ be 
fpared, did patiently endure reproachful fpeeches; 
caft upon himfelf, We no where read that any 
good Men put away their Wives, which notr 
withftanding was permitted by the law. The 
reafon of which is, that Laws are accommodated 
to the greater part of a People : therefore in the 
Jlate and condition they were in, it was meet 
fomething fhould be winked at ; to be reduced 
to a moreperfedl Rule, when Godhy a greater 
efficacy of th^ Spirit was to chufe unto himfelf 
new ^ecHliar feof le put of all Nations. Yea, 
all the rewards which are exprefly promifed 
bythe/^217 of ^(^/e'i', belong only to t\\i$ mor- 
tal life : wherefore it muft be granted, that 
there might fome better i^TP be given, where- 
by the r^xi7^r<^of happinef fllould bepro:- 
mifed^ not under any ftiadows, but in plain and 


BookV. ChrifiUnKeUgion. 1^5 
e^prefs terms : .which we fee is done by the Uw 


The Law of Mofes was obferved by ^ep^^ wh& 
aibolijhed no Commandments that n^ere 
^jfentially good. 

AN D here by the way, for the convidion 
of the Jews iniquity, it jnuft be noted, 
that they who lived m Chrifi'^s time, nfed him 
xnoft bafejy, and punifhed him moffc unjuftly^ 
when as there could no juft accufation be laid 
againfthim for tranfgrefling the Law. He was 
circumcifed •, he ufed the fame food and apparel 
that the ufcd : thofe that were healed of 
Leprofie, he fent unto the Priefts: The Pajfer- 
over and other Feflival days he religioufly ob- 
ferve(J : Though he did cure forae upon the Sab- 
hath day ; yet he fhewed both by the Law and by 
the common received ofinionsj that fuch works 
were not forbidden to be done upon the Sabbath 
day. Then it was, thathefirft began to publifh 
the abrogation of fome Laws^ when after his tri- 
umph over Death he afcended into Heaven, 
adorning his Difctples upon Earth with illuftri- 
ous gifts of the hdy Sprit ^ whereby he made it 
evident that he had obtained a regal which 
includes in it the authority of making a Law i 
And that according to -D^^^>/*s prophecie, ch.z* 
& 7. compared with ch.%.& \ 1. where he fore- 
told, how that a little after the deftruBion of 
the Kin^d<?ms of Syria and ^gy^t^ ( the latter 

4 ^vhereof 

1 36 The Truth of Book V. 

whereof happened 'in the Reign of ^n^nfim-j) 
GOD would give the Kingdom to a man who 
Ihould fcem but a vulgar Perfon ) over all Nati- 
ons and Languages, which Kingdom fhbuM 
never have an e^d. 

Now that part of the Law^ the neceffity where- 
of was taken, away by Chrifi^ eontaiaed nothing 
that was hone ft in its own nature. : but confilied 
of things that were indifferent in themfelves, 
and confequently not immutable. For if thofe 
things had had in them any thing of themfelves 
why they fhould be done ^ then would G'e?^ have 
prefcribed them not to one ^ but to .^^/Z People ^ I 
^ind not after that mankind had lived above' the i 
fpaceof Two Thoufand Years^ but even from 
the beginning of all. Ntixh^]: Abel^Enoch^yNoah^ 
Melchifedeck^^ Jobj Abraham^ Ifaac^ or Jacob^ 
( though all of them w^vc godly men^ and dearly 
beloved of God^ knew this part of the Lawy 
but were altogether ignorant, or very little ac- 
quainted therewith;, yet notwithftanding, for 
all that, they received the teftimony of their con- 
fidence iia God-y and of God"^^ love unto them. Be- 
lideSv neither did /I/f?/^^ exhort 7^f^r<? his Father 
in-law to the receiv^mg of thefe rites^ nor did 
Jonah the Ninivitesj neither did any other Pro- 
J reprehend the Chaldaansy zy£gyptians^ Sy' 
doniansi Tyrians-^ Idvimeans-i 2nd Moabites^ for 
not admitting thok ceremonies^ though when 
they writ unto them, they reckoned up their yJ'^^ 
exadly enough. , Thefe then were p^'c^//^^' pre- 
cepts introduced either for the avoiding of fome 
evil, which -the 5^^Tr5 were prone unto ^ or for 
the trial of their obedience-, or for the jigniftca'^ 
uon of fome //^w^ thingSo . • ^ - 


^Pook V. Chrijllm Religion. 1^7 

• ' Wherefore it is no more to be wondered., that 
thefe^irc aholijhed^ than if any King fhould ab- 
rogate fome Municipal StatHtes^ ( which belong^ 
that is, to particular Corporations ) to the end 
he might ejlablill) one law within his dominions. 
Neither can there any reafon be alledged, to 
prove that God did fo bind himfelf, as that he 
,would change nothing of the fame. 

For if it be faid, that thefe precepts are called 
ferptualj the fame word Men oftentimes ufe, 
when they wQuld fignifie that f/?^^ which they 
command is not y early y or accommodated to cer- 
tain times, fiippofe pf War, Peace, or Scarcity. 
Yet they are not thereby hindred from making 
new conftitHtions of the fame things,fpecially when 
tjie ^//^/^Vit^^?^?^ requires it. Thus in like man- 
ner fome of the Divine precepts given to the 
Hebrews were temforaryj during the Peoples 
abode in the WildemejS : others were ftridly tied 
to their habitation in the Land of Canaan: 
therefore to diftinguifh thefe from the other^ 
he calls them perpetual, whereby might be un- 
derftoody that they ought not anywhere, qr at 
any time to be intermitted^ unlefs God fignified 
that it was his will fo to be. Which manner of 
fpeaking, lince it is commonly ufed by all people^ 
ought to be lefs wondered at by the Hebrews : 
who know that in their Law it is called a perpe-^ 
tnal ftatute^ and a perpetual bondage^ which con- 
tinues only from one yubilee to another : Arid 
the coming of the Meffias is called by them the 
accomplifnment of the Jubilee^ or the greateft 
Jubilee of all. Thus in the Hebrew Prophets^ there 
was anciently a promife of making a new-cove^ 
nant^ as in Jerem, xxxi. where God promifeth 
that he will tfiake a new covenant^ which JJjall bd 
. ^ put 

1^8 the Truth of Book V. 

mt into their inward parts^ and ^written in their 
mart 5^ neither Jhall men have any need^ that one 
Jhall learn Religion of another^ for it (hall he ma-- 
nifefi Hnto all. Yea further, the Lord will forgive 
them their former iniquities^ and will remember 
their fin no more: which is as if a King^fter 
great enmity and difcord amongfl: his Citizens 
andSubjeds, Ihould for the eftablilhment of 
peace ^nd tranquillity among them, take away 
all diverfity of Laws, and make one per fed Law 
common to them all, proujifing forgivenefs of 
faults by-paft^ if hereafter they do amend. And 
this which hafh been faid might fuffice, but we 
will furvey every part of the Law which is abro- 
gated, and fliew they were neither fuch as in 
themfelves could be well pleafing unto God^ nor 
ought they to continue for ever. 


As the SacrijiceSj ivhich of themfelves were 
never welLf leafing unto God. 

T JJE firft and chief thing to beconfidered, 
are the 54!rr/}?(r^/, ' which many of the He^ 
hrervs think were invented by Man^ before that 
4hey were commanded by God. And true it is 
indeed, the Hebrews were defirous of abundance 
of Rites and Ceremonies, fo that there was caufe 
^enough why GOD fhould enjoyn them very 
many, if it were but for this reafon, left they 
jfhould return unto th^ woyjhip offalfe Gods^ by 
tije remenabrance of their in Egyp^- 


3ook y • Chrifikn ReligioH. i ^ 9 

' Howbeit when their Pofterity made too great 
account of them, as though of themfelves they 
had been acceptable unto God^ and a part oitrne 
piety then did the Prophets reprehend them for 
,it : About Sacrifices^ faith God by Davidy in 
the fiftieth Pfaim, I mil not fo much exchange 
a word with thee as if 1 were deftrom to have thy 
burnt -ojferings continually before me. I will take 
no Bullock^oHt of thy honfe^ nor he-goats out of 
thy folds. 

For every beaft of the forefl is mine^ and fo are 
the cattel upon a thoufand hills. Iknoiv all the fowls 
4>f the mountains : and the wild ieafis of the field 
are mine. If I weref hungry^ I would not tell thecy 
for the World is mine^ and the fulnefs thereof: 
thinke^ thou that I will eat the flejh of Bulls^ or 
drinks the bloud of goats? Ojfer unto God thanks- 
givings' and pay thy vows unto the mofl high. 

Some there are amotig the Hebrews^ who fay 
that this is fpoken, becaufe they that offered 
thofe facrificesj were of an impure mind, and 
difhoneft converfation. But the words now al- 
ledged fhew another matter^ to wit, that the 
^Z?/;?^ in it felf was no whit acceptable unto God. 
For if weconiider the whole /m>/and order of 
the Pfalm^ we fligll find that G'<7^ in thefe words 
fpeaks unto the godly : for he hadfaid-, Gather 
my Saints together unto me^ and hear my people r 
which are the words of a Teacher and one that 
inftrudleth. Then having ended thofe words 
ftowalledged, as his manner is, he fpeaks unto 
the wicked : But u?7to the wicked God faiths To 
the fame fenfe we may cite other places, as in 
the5 i.Pfal. Thou defirefi not facrifice^ elfe would 
I give it thee^ but thou delightefi not in burnt-of^ 
ferings. The facrifice of God is a broken Spirit : 

(140 The Truth of Book V. 

a^brohen and contrite heart-^ O God^ thou wilt not 
dejpife. So likewife in the fortieth Pfalm ; Sa- 
crjjice and offering thou didfi not defire^ hnt hafi 
tied me to thee^ as he whofe ear was boared through^ 
to be thy fervant : bHrnt-offering and fm-offertng 
haji thou not required. Then [aid /, Loe^ I come : 
Jn the volume of the book^it is written of me i I 
delight to do thy wtlly O my God: yea^ thy Law is 
within my heart. I have f reached righteoufnef in 
the great Congregation : Loe^ I have not re-- 
framed my Ltp^ O Lord;^thou knowefi. I have not 
hid thy righteoufnef within my h.eart^ I have de^ 
clared tjoy faithfidnef and thy falvation : I have 
not concealed thy loving hindneji^ and thy truth 
from the great Congregation. The like we read 
in the Prophet /y^^'^i?, chaf. i. To whatfurpofe is 
the multitude of your facrifices unta mej faith the 
Lord ? I am full of the burnt-offerings of ramsy 
4ndthe fat of fedbeafis^ and I delight not in the 
hloodofbulloc^^or of lambs^ or of he-goats. When 
ye come to appear before me^ who hath required this 
at your hand to tread my Courts? Anfwerable to 
this place, and the Interpreter of it, is that in 
Jcr.q.^ faith the Lord of Hofis^ the God of 
Ifrael \ Fat your burnt-offerings unto your facri- 
fees ^ and eat their flejh your felves : For I fpake 
not unto your fathers-, nor commanded them in the 
day that I brought them out of the Land of Egypt ^ 
concer'riing burnt -offerings and facrifices. But this 
thing commanded I them^ f^J^^K-^ Obey my voice 
and 1 will be your God^ and ye fhallbe my People : 
and walh^ye tn all the ways that I have commMd- 
ed you^ that it Tnay be well unto you. Agreeing 
with this, is that mHofea6. To fluw mercy to 
men^ is more acceptable to me than facrifice^ to thinks 
rightly ofG od more than all burnt-offerings. Laftly^; 

Book V. ChrifiUn Religion. 141 

in the fixth of Micah^ when the queftion was 
made, what was the beft way to obtain the fa-^ 
voiir of God ? whether by coming before him 
with a great number of rams, or with a great 
quantity of Oyl, or with Calves of a Year old ? 
to this G'i?<^ anfwers and faith, I will tell thee vphat 
is trnely good and acceptable unto me ^ namely to 
do j^'^fily-y and to love mercy y and to walk^hnmbly 
with thy God, 

By all which places it being apparent, that 
Sacrifices are not in the number ot thofe things 
which God defires for themfelvcs or primarily ; 
and that the People ( a naughty fuperftition 
creeping in, as is ufual, by little and little among 
them ) placed a great part of their piety in them, 
and believed they made a fiifficient compenfation 
for their fins by facrifices: what wonder is it, 
' if God at length took away a thing, which was 
not now in its own nature indijfFerent, but whofe 
ufe was now become a Vice? finceKing Hez^e- 
j^'^^ did notftickto break even the brazen Ser- 
pent, ereded by Mofes ; becafife the People be- 
gan to honour it with Religious Worfhip. 

Moreover, there are divers Prophecies^ that 
foretold thefe facrifices^ whereof we fpeak^fhould 
come to an end which any one may eafily con- 
ceive, who doth but confider that according to 
the Larp of Mofes ^ only the pcfterity of Aaron 
vj2iS to do facrifice^ and that only in their own 
Country. But in the 110 Pfalm^ there is a King 
promifed, whofe dominion fhould be moft ample, 
the beginning whereof fiionld be out of Sion : and 
this fame King was to be a FrieJ} alfo for ever ^ 
and that after the Order of Melchifedeck^ So Ifai- 
^fo faith, chap, 19. That there JhaH be an altar 
to the Lord in the midfl of the Land of Egypt j 


. The Truth of Book V. 

where not only the ^gyptiamj but the Affyri- 
nris alfo-^ apd the Ifraelttes (hall worfhip God. 
And in the 66. chaptery he faith^that the Peojjle of 
q\\ Nations and Languages which are far and 
widely diii^nty fh^W come as well as the Ifraelitesy 
offer gifts ftnto God^ and of tjhemalfo therC; 
fhall be ordained Priejis and Levites^ : All which 
could not come to pafs fo jong as the Law of 
^(p/^j remained in force. Add unto.thefe that in 
the firfl;,of ^^/^c'^j'God foretelling future things^ 
faith, he abhorred the offerings of the Hebrews ^ 
J have no pleafiire in yoH^ neither will I accept an 
offering at your hand. For from the rifing of the 
Snn even unto the going down of the fame^ 7ny name 
fhall be great among the Gentiles^ and in every 
place incenfejhall be ojfered mto my namCy and a 
pure offeritig^ for my name jhall be great among the 
Heathen^ faith the Lord of Hofts' 

L^ly, Darnel mhh 9. chapter rehearfing the, 
Prophecy o{ tht Angel Gabriel concerning Chrift, 
faith? that he Jhall eaufethe facrifce and the oh- 
latidn toceafe. Aifd not by words only, hut really 
and indeed God plainly enough jliews that he 
likes not ^ny longer tbofe SacrifcesyNhich were; 
prefcribed by Mojesy feeing that he hath fnlFered 
the Jews for the fpace of one thoufandfix hun- 
dred years and be without Templeywkh"- 
out Altar ^ and without any certain diftindion: 
of their Tribes or Lineage-^ whence it might 
^ppear who /^^are that may lawfully offer y^- 

Book V. ChriJHan Reltgioh„ 145 


The difference of Meats^ 

NO W wKat we have declared concerning 
the LaiP of Sacrifices^ the fame may be' 
proved of that Law which forbrds the ufe of 
fome kinds of meats. For it is plain that after the 
great Deluge, God gave licence unto Noah and 
his Pofterity, to ufe any fort of vicinal : Which 
Right therefore pafled not only to Jafhet and 
Cham-y butalfo mtoSem and his Pofterity, A- 
braham^ Jfaac^ and Jacob. But afterward when 
the People being in Egypt were addided to the 
naughty fHperfiitiom of that Countrey ; then 
beganGod to forbid them the eating of fome kind 
of living creatures , either becaule the c^gypi- 
ans offered thofe creatures unto their Gods^ and 
made divination by them; or becaufe in that 
ceremonial Law Mens fundry i/zW were fhadow- 
ed out by divers kind of livi7Jg creatures. 

Again, that thefepr^cfpr^ were not univerfaU 
it is manifeft by that ftatnte which was made 
I ^ touching the pjli of a Beaft, that died of it felf, 
I Dent. 14. which to eat was not lawful for the 
i Jfraelites^ but it was lawful for they?r^;^^ri that 
dwelt among them, unto whom the Jewsh^^ di- 
vine command were to perform all offices of conr- 
tefie-, asperfonsefteemed by God. Likewife the 
ancient Hebrew Doftors do plainly teach, that 
in the time of the Mefiasy the Law concerning 
j forbidden meats fhould ceafe: when the Sow 
fhould be as clean and pure as the Oxe. And ve- 
rily, in as much as G'i?^ out of all Nations would 
#• . collecl; 

144; rheTrtah of Book V. 

colled unto himfelf one Churchy it was more ju ft 
and equitable to have a common liberty than a 
bondage in fuch things. 

S E C T» Xe^ 
And of Days. 

IT follows, that we confider of Feflival Days z 
all which were inftituted and ordained in re- 
membrance of that benefit received of God^ when 
they wcxc freed fromEgyptian calamity ^2nd after- 
ward hwi^ght into th^ promi fed Land, Now the 
Pxophtti Jeremy^ in the i6. and 23* Chapters^ 
faith, that the time would Qome when more newand 
greater benefits fljould fo obfcure the remembrance of 
that benefit^ a^ that afterward there jhould fcarce, 
be any mention thereof Befides, that which but, 
now was faid concerning Sacrificesds true alfo of 
Fefiival D^ys ^ the People began to pnt confi- 
dence in them, thinking that if they kept and ob- 
ferved th^m well-, it was no matter though they 
tranfgreffed in Other matters : whereupon in the; 
firft Chapter of Ifaiah^ God faith, that hi^ Soul 
hated their new Moons ^ and appointed Feafts-, and 
that they were fuch arre?//W^ unto him, , as that 
he was w^^r)' to bear them. More particularly it 
is objefted concerning the S^abbath-, that the law - 
thereof is nniverfal ancj perpetual^ . bqcaufe it was. 
not given to one peculiar People only, but ta 
Jldam the Parent of all Mankind at the very be- 
ginning of the World. I anfwer with the moftr 
learned of the. //^^r^ip/, that there is atwofpld. 
/^/-aTjrr concerning the Sabbath^ the firft is apr^r 


I B6bk V. Chriftian Religion. i ^^ 

cis^tioi commemoratioriyExod, 2Q. 8. and the fc- 
cond is a precept for obfervationy Exod. 31.31. 
The former is fulfilled by a religions remem-^ 
hrance of the Worlds creation : and the latter 
confifts Irian exad refraining from all Jcinds of 
other labour. The former was giveij from the 
beginning, which doubtlefs xki^t godly men be-- 
fore the Law did obey, to wit , Enoch ^ Noah'^ 
jibrahanty Ifaacy and^^c^?^. Thelaftof which^ 
though they travelled much,; as we, read, yet 
there is no where the leaft fign or remembrance 
of their intermitting their journey for the Sab- 
bath-^ which after they came out of Egypt you 
fhall always meet with. For after that the People 
were brought out of Egypt ^ and had happily 
pafled over the redSeay the. next day they cele- 
brated a Sabbath of reft and fafety ; wherein they. 

Song of triumph and rejoycing : from which 
time that exaH reft upon the Sabbath was com- 
manded, which is firft mentioned upon .occafion. 
of g^ithQung the Manna^ Exod. 16.23. Exod.^^. 
2. Levit. 23. 3. And in this fenfe the delive- 
rance from Egypt is made the reafon for the Law 
of the Sabbath^ Dent. 5. 1 5. By which Law pro- 
vifion alfo was made for fervants againft the fe- 
verity df thofe mafters^ that would not grant 
them any reft or relaxation from daily laboiir^ .z.% 
maybe feen in the places aforefaid. It is true 
ixid^^di^ fir angers were bound to obferve t,his 
Lawy becaufe it was meet there ftiould be one 
form of reft among all the People ; but this Law 
of fb exaft refting upon the Sabbath was ihdt 
given to other People, as may appear by this^ 
that in many places it is called a ftgny and a fpe« 
cial covenant alfo between God and the ifraelites'^ 
as in Exod, 3 1,13, and 16. Now we have proved 

14^ T^he "truth of Book V. 

before by the yromife of far greater benefits^ that 
the ordinances which were inftituted for a memo^ 
yial 6f the coming out from Egyp-y were not 
fnch as ought never to ceafe. Add moreover, if 
the Law concerning the refl upon the Sabbath had 
been given from the beginning, and in that fenfe, 
that it never might be abolifhed ; then furely 
that Law had prevailed over other laws, when 
there was a clafliing between them: which we find 
was quite contrary, by its yielding to them. For 
it is evident, that Infants were rightly circum" 
cifed upon the Sabbath ; like, as during the time 
that the Temple flood, there were Beafts killed 
for facrifice^ as well upon the Sabbath^ as upon 
other days. Yea, the i/^^r^u? Mafters themfelves 
fhew the mutability of this law^ when they fay, 
that by a Prophet^ appointment and command a 
work may be rightly done upon the Sabbat h-d^y : 
And this they prove by the taking of Jerico upon 
the Sabbath^ according to the commandment of 
Jojhmh. And fome of them not unfitly fhew, that 
the diltindion of days fhall be taken away in the 
time of the Mejfias^ from that place in Jfaiah^ 
lxvi.23. where it is prophefied. It jhall come to 
faf that theworflnpof God Jhall be perpetual from 
one new Moon to another from one Sabbath- r« 


Book V. Chrifiim Religion. 147 


Alfo of outward Circumcijion. 

IN the next place let us come to Circumcifioni 
which certainly is Eider than Mofes : For it 
(was given in command to Abraham and his 

Howbeit the commandment thereof was the 
introdudlion or beginning of the covenant pub- 
lifhed by Mofes : For thus we read, that God 
fp2kc Vinto Abraham^ Gen.ij. faying, /u7/7/^/^'^ 
•unto thee^ and to thy Seed after thee^ the Land 
wherein then art a fir anger ^ all the hand of Canaan-^ 
for an everlafiing pojfejfion-, and J will be their God. 
And God faidmto Abraham-^ Thonfialt keep my 
covenant therefore^ thou and thy Seed after thee : 
every man-child among yon jhall be circHmcifed. But 
now we know by what hath been already feid, 
that in the place of this covenant^ a hew covenant 
was to fucceed, which fhould be common to ail 
People : For which caufe the necelTity of that 
note of difiinBion^ ought to ccafe. Befides, in 
the freceft of circumcijion there was a myftical 
and more excellent flgnification contained, which 
the Prophets do plainly fhew in that they com- 
mand the circumcifion of the hearty which all the 
commandments of Jefm aim at. 

Wherefore the promifes alfo annexed to cir^ 
cumcifion^ are in like manner to be referred to 
fome greater thing : As that of earthly pojfejfionsy 
to the revelation of a pofFeflion truly eternal j 
which was never made more manifeft than by Je- 
f^ : So that proniife of making Abraham a Fa-- 
L 2 ther 

J 48 T^^^^t^ Book V, 

tber of many Nations-^ hath reference to that ttme^ 
when not a few, but an infinite number of People 
difperfed thorowout the whole World, fhould 
imitate -/4^r^^^;/2^s Faith and confidence in God^ 
which is fo often mentioned in Scripture and 
this never came to pafs, but in the time of the 
Go [pel. Now it is no marvel, if^the Jhadows of an 
m^;/^/^'^ ire?r^be taken away, when the matter it 
felf is accomplifht. Laftly, ih^tih^graceofGod 
was not tied to this fgn^ wemayeafily difcern, 
becaufe not only the more ancient-^ but Abraham 
himfelf having not as yet received circHmcifion, 
fleafed God : The Hebrews alfo, during all the 
time of their journey through the Defarts of 
Arabia^ omitted circHmcifon^ zndyct God found 
no fault with them for it. 


And yet the Afofiks of Jefus were gentle iri 
the toleration of thefe things. 

NO doubt but the Hebrews had caufe to 
yield many thanks to Jefm and his Am- 
bajfadors^ for that by Chrifi- they might be freed 
from that heavy yoke of ceremonies^ and be af- 
fured of this their freedom both hy gifts and mi^ 
racles, fuch as were not inferiour to thofe that 
were wrought by Mofes. 

And yet the firfl: Publi/liers of our Chrifiian 
doElrine did not exad fo much of them as to ac- 
knowledge this their hapfinef : But if they would 
admit of the Commandments of Chrifi^ which 
were full of all honefiy j they eafily fulFered them 


Book V. ^ Chrijlian Religion. 149 

to follow what courfe of life they pleafed in mat- 
ters of indijferency : Yet fo, that upon firangers 
( to whom this law of rites was never given ) 
they fliould not impofe a neceffity of obl^rving 
them. Which one thing is fufficient to make it 
plainly appear, that the Jews do unjuftly rejeft 
tht doUnneoi 0)rifiy under that pretence of the 
ceremonid Lm. Having then anfwered this Ob- 
jedion, which chiefly is alledged againft the mi- 
racles of Jefns : we will now come to other argH-- 
merits^ which may fitly ferve for the convidion 
of thQ Jews. 


^ Proof againfi the Jem^ from the fromifed 

I T is agreed upon between tu and the Jews^ 
that in the frediElions of the Profhets^ above 
many other authors and donors of great good things 
to the Hebrews^ there was promifed far 

more excellent than the reft : whom they call by 
a Name common to others, but in the higheft 
fenfeof it, belonging to him alone, the MES^ 
S I A S. This Meffias we fay is come long ago, 
but they exped him as yet for to come. It re- 
mains then that we fcek for a decifion of this 
controverfie out of thofe Books, the authority 
whereof we both do joyntly acknowledge. 


The Truth of 

Book V. 


Who is proved to be already comejby the limited 
time of hii comings which Wits f oretold. 

TH E Prophet Daniel^ to whom Ez^ekiel hath 
given a Teftimony of exceeding great Piety, 
neither would willingly deceive us, .nor was him^ 
felf deceived by the Angel Gabriel. Now He, 
taught by the fame Angel^ in the Ninth Chapter 
of his Prophecie hath left it recorded, that before 
five hnndred years fhould be expired, after the 
promulgation of the decree touching the re- 
ftoring of the City Hierufalem-^ the Mejfiai 
iliould come. But now lince that time above two 
thoufand years have pafled ; and yet he, whom 
the Jews exped, is not come : neither can they 
name any other per/on^ to whom that fpace or 
time can be rightly applyed ; which agrees fo fit- 
i y unto Jefmy that Nehumias an Hebrew Doftor, 
who lived about Fifty Tears before Chrifi^ plain- 
ly faid then-, that the time of the Mejfia^ fore- 
told hy I>amel could not be protraded beyond 
thofe Fifty Tears then next enfuing. And with 
this note of time, agrees another note which we 
have toucht before-, concerning the eftablifhing 
of a dominion over all Nations by a Divine au- 
thority, after that the p^fierity of Seleucm a-nd 
^?/(7;;^y had ceafed to reign-, the latter whereof 
ended in Cleopatra^^littlc before Jefm was born. 
The third mte is fet down in the forefaid 
ix. Chapter of Daniel ^ namely, that after the 
coming of the Mejfiai ^ the City of Hierufdem 
fhould be overthrown : which Prophecy of the 


Book V. Chrifiim ReligioH. 1 5 1 

Citic's deftriidtion, Jofefhm himfelf referreth 
unto hi4 time ^ whence it follows^ that the time 
appointed for the coming of the Mejfias^ was 
then already paft. Hereunto likewife belongs 
that in the fecond Chapter of the Prophet Hag^ 
gai^ where God by the Prophet comforteth Ze-- 
rubbahel^ the So%of Shealtiel^ Governor of Jndah^ 
andjojhnah the Son of Jofedecb the high Plriefi^ 
who were forrowful to fee the Temple, which 
they built, fall fo fliort of the firfl; Temple ; with 
this promife, that the glory of the latter houfe 
fhould he greater than the former : which certain- 
ly can neither be meant of the greatnef of the 
work, nor of the matter of the building, nor of 
the fabrick and artificial firu^liire^ nor of the or- 
naments of that Temple ; as may appear by the 
hifl;ory of thofe times, both in the Holy Scri- 
ptHres^ and in Jofefhus^ compared with that of 
the Temple of Solomon. Add to this, that the 
Hebrew Dodors note, this latter Temple want- 
ed two of the greateft indowments, which the 
former enjoyed, viz., A certain conjpicuopu Light^ 
which was the token of the Divine Majefty there, 
and Divine Infpiration. But God himfelf briefly 
declares, in that very place, wherein the latter 
Temple fhould excel the former when He pro- 
mifes He would fettle, as by a fure Covenant, 
His Peace^ i. e. his favour and loving kindnefs, - 
in that Temple. Which the Prophet Malachi de- 
clares more largely in his Third Chapter Be* 
hold^ I will fend my mejfenger^ who jhall prepare 
my ways. There jJoall jhortly come into his Temple 
( now Malachili'SftA when the latter Temple was 
built) that Lord whom ye defire \ even that mejfen* 
ger of the Covenant^ who is yonr delight. Where- 
fore the Meffias ought to come while the fecond 

L 4 Temple 

1 5 2 The t ruth of Book Y. 

Temple ftood, which in the account of the He- 
brews^ comprehends all that time which was ht- 
twc^n Zembbabelzndrejp^ajtan : for in the time 
of //^r6>/^ the c7r^^^^ the Temple was not re- 
edified out of its old ruines, but by little and 
little it v^2s repaired^ bearing ftill the name of 
the fame Temple, And indeed liere was fo firni 
an opinion amongft the Hebrews^ and the neigh- 
bouring People, that the Mejfia6 was furely to 
come in thofe times, that many took Herody 
othtrs' Jnda^ GaHlo?7itesy and a third fort others 
that lived about the times of Jefi^^ to be phe 


^Anjwer to thaty which fome conceive^ touch- 
' ing the deferring of his coniing^ for the fins 
of the People. 

SOME of th^ Jewsy perceiving themfelves 
to be hard put to it, by thefe Arguments^ 
concerning the of the Mejfia^^ go about 

to fhiftthem off, by telling us, that their ftns 
were the caufe why he did not come at the pro- 
niifedtime. But ( to omit that thofe Prophecies 
exprefs ^ Decree determined, not fufpended 
upon any condition ) how is it poffible, that 
this coming fhould be^ deferred, by reafon of 
their fins, when this alfo was foretold, thatbe- 
caufeofthe many and hainous tranfgrejfions of 
-the People, the great C^>)/ fhould be laid wafte 
a little after the times of the Mejfia^ ? More- 
over, one reafon of the Mjffias his coming, was, 
■ -.^1 - " to 

Book V. Chrifihn Religion. i j j 

to cure a molt corrupted World, and together 
with rules for amendment of life, to bring a 
pardon for fins paft» Whence it is that Zacha- 
riah £2iithy concerning his times. Chap. xiii. that 
there fhould be then a fountain opened to the houfe of 
JDavid^ andto the Inhabitants of Hierufalem-^ for 
to wap away fn9tnd uncleannef. And it is affir- 
med by the i/^^r^ip^ themfelves, that the Mejfi-- 
fliall be called Ifchcophery that is, a Reconci- 
ler or E^piator of fins. But it is againft all rea- 
fon, to fay, that any thing was deferred, becaufe 
of that difeafe^ for which it was precifely defti* 
nated and appointed • 

SEC T. xvr. 

Alfo from the prefent fiate of the Jews^ com-- 
pared with thofe things which the Law pro- 

Touching this which we affirm, of the coming 
of the Mejfias long fince into the World, 
the Jews are convinced by very fence. God made 
a Covenant with Mofes^ and promifed to them 
the happy pofleffion of the Land of Pale fine ^ fo 
long as they fliould lead their life according to 
the commandments of the Law : But contrarily 
he threatned ba^tifnment^ and fuch like calamities 
to come upon them, if they did grievoufly tranf- 
grefs the fame. Yet, if at anytime when they 
were opprefTed with miferies^ tney repenting of 
their fins, returned unto <?^e^/^;ir^ then would 
he be moved to have mercy upon the People, and 
caufe, that though they were fcattered to the 

154 ^he Truth of Book V. 

uttermoll parts of the Earth, yet fhould they 
return again into their own Comtrey^ as we may 
read, in Dem. 3c. znd Nehem. i, and elfewhere- 
But now for the fpace of om thaufandfive hundred 
years and more, the Jews have wanted a Conn^ 
trey and a Tem^ : And when they have attempt- 
ed to build a new one, they rave been always 
hindred : even by Balls of Fire- breaking out in 
the Foundations,and overthrowing the work ^ as 
Ammianui Marcellinm^diWnttv^ who was not 
a Chriftian, reports. When this People in times 
paft had defiled themfelves with abominable 
wickedneflTes, commonly facrificing even their 
children unto Saturn , accounting adultery 
to be no fin, oppreffing and fpoHing the Fa- 
therlefs and Widows, and fhedding the in- 
nocent bloud in great abundance, all which 
the Prophets upbraid them with ; then did 
they fnjfer exile ^ yet not longer than for the 
fpace of feventy years^ duringNvhich time alfo, 
God did not negleft to jpeak^ unto them by his 
Prophets, and to comfort them with the hope of 
a return, pointing alfo at the very time thereof. 
But now, ever fince they were expelled out of 
t\\tn Coiintrey^ they continue hanijhed2ind con- 
temptible : No Prophet comes unto them : there 
is no fign or token of their return. Their Mafters 
and Ring-leaders ( as if they were blafted with 
the Jpirit of giddinefy ) are fallen away to filthy 
fables and doctrines very ridiculous, wherewith 
the hooks of the Talmud do abound : which they 
are bold to call the law given by word of mouthy 
and are wont to equal or prefer to that which was 
written by Mofes. For fuch things as are there- ; 
in to be read concerning 6'<?^'s weeping and la-» | 
menting, becaufe he had fuffered the City to be 

deftroyed ^ 

Book V, Chrifiian Religion. 155 

deftroyed ; of his daily care and diligence in 
reading the Law y of Behemoth and Leviathan^ 
land many other matters, are fo abfurd, that it 
would be irkfomeeven to repeat them. How- 
beit the Jews in all this time have neither turned 
to the worMp offalfe Gods^ as they did in times 
jpaft neither have they defiled themfelves with 
bloody murders, nor are they accufed of adul-^ 
teries : But by prayers and faftings they labour 
to appeafe G'(?(^'s wrath, and yet are not heard. 
Which things being fo, one of thefe two muft 
needs be granted ; namety^that either the covenant 
that was given by Mofes is quite abolifhed ; or 
the whole body of the Jewijld Nation lies under 
the guilt of fome notorious crijne^ which hath 
continued for fo many Ages together : which 
what it is, let themfelves fpeak ; or if they can- 
iiot tell, then let them believe that this fin 
is no other, but the contempt of the Mejfias^ who 
was come before that thefe evils began to fall - 
upon them. 


Jefus is proved to be the Meffias^ by thofe 
things jvhich were foretold concerning the 

BY this which hath been fpoken, it is mani- 
feft that the Meffias came many Ages ago : 
we add further, that he is no other but Jefm, 
For what other perfons foever either were, or 
would have been accounted the MelFias, they have 

1 ^6 The Truth of Book V. 

left no StB: behind them to uphold and maintain 
that opinion. There are not any at this day 
that profefs thenifelves to be followers either of 
Herod-i or of Jiida^ Caulonita^ or of that great 
Impoftor Barchocheba^^ who living in the times 
of Adrian^ faid, that he was the Meffias, and 
deceived fonie, even of the moft learned. But 
thofe that profefs the name of ^e[m^ have con- 
tinued from the time that he lived upon Earthy 
even until this day, and are ftill not a few only in 
this or that Countrey, but very many difperfed^ 
as far as the World extendeth. I could alledge 
many other ^e/?/;?;/(?;^/>j anciently foretold or be- 
lieved concerning the Mefia^^ which we be- 
lieve were accomplifhed in Jefm^ fincc they are 
not fo much as affirmed of any other : as namely, 
that he came of the pflerity of David^ and was 
born of a J^irgin ^ which was divinely revealed 
to him thatiiiarried that Firgin ; when he would 
have put her away, fuppofing flie had been got 
with child by another ; Alfo that this LMejfias 
was born at Bethlehem^ and began firft to pub- 
lijhhis du^rine in Galilee^ healing all kinds of 
Difeafes, giving fight to the blind^ and making 
the lame to walk : but this one njay fuffice for 
many, the effect of which continues unto this 
day. It is moft manifeft by the Prophecies of 
David^ Ifaiah^ Zachariahj 2ind Hofea^ that the 
iMejfias W2is to be an InfiruBor^ not only of the 
Jews-, but alfo of the Gentiles : that by him the 
Tvorfliip of falfe Gods fliouid fall to the ground, 
and a huge multitude of aliens and ftrangers 
fliould be brought to the worjhip of the only true 
God. Before Jefn^ his coming almoft the whole 
World was overfpread with falfe worjlnps and 
plipons: which afterward by IjttI.e and little 
■ began 

Book V. Chriftian Religion. 1 57 

began to vani^ away .and not only lingle perfons^ 
but both People and Kings were converted unto 
the worfinf^wdi fervice of one Ood. This was 
not owing to the Jewijl) Rahhws ; but to the 
Difciplcs of Jeffis and their SucceiTors- Thus 
were made the People of God^ that before 
were not the People of God-^ and the faying of 
old Jacob J Gen.^<). was fulfilled, That beK)re 
all civil Authority fhould be taken from Jud^hy 
Shilo fhould come. Which the Chaldee^ and 
other Interpreters expound of the (JKefiasj to 
whom even foreign Nations Ihould be obedient. 


, j4;^fwer to that which is obje5fed^ offome things 
that are not fuljilled. 

TH E Jcxos ufually objed, that fo77ie things 
were foretold, concerning the times of the 
MelTias, which are not yet fulfilled. But for an- 
fwer, thofe matters which they allcdge are ob- 
1 fcure, and admit of divers y/^?7/^c^f/(?«j : where- 
I fore we ought not, becaufe of them, to forfake 
I thofe things that are manifeft. Such as the holi- 
nefof the commandments of Jefm-^ the excel- 
lency of the rewardy and the perfpicuous Ian- 
I guage^ wherein it is propounded : to which if 
we add the tefiimony of his miracles, thefe ought 
1 to be fufficient inducements to the receiving of 
i his doBrine. As for thofe Prophecies which go 
1 under the name of afliut or clafpedBook, of- 
tentimes for the right underftanding- thereof, 
I there is VQqmfitt£om^ divine helps zndajfifiances^ 
I which they are worthily deprived of,that negleft 


158 The Truth of Book V. 

manifeft trHths. The places of Scripure which 
they objedl are diverfly expounded, as them- 
felves cannot deny. And if any Men pleafe to 
compare either the ancient Interpreters, which 
lived when the People were led Captive into -B^- 
hylon^ or fuch as lived about Chrift's time, with 
thofe that writ after that Chriftianity began to 
be hateful and odious unto the Jews^ he lhall find 
new expojttiom purpofely invented, to crofs thofe 
former, that well agreed with the fenfe of Chri- 
ftUns. The^ know well enough that there are 
many things in the Holy Scriptures, which muft 
be underftood by a figure, and not in propriety 
of fpeech as when God is faid to have defcend- 
ed i and to have a mouth, ears, eyes and noftrils. 
Andw^hymay not we likewife expound divers 
things, that are fpoken of the times of the CMef- 
fia^s^ after the fame manner ^ as that the Wolf 
jQiall dwell with the Lamb^ ^ndth^ Leopard jlm/l 
lye down with the Kid^ and the Calf^Xid th^ young 
Lion^ and the/^f//V/^ together ; and the fucking 
child lhall play with the Serpents : and the moun- 
tain of the Lord lhall be exalted above other 
mountains, whither firangers lhall come and 

There are fome things pr^?^;^//^'^^, which by an- 
tecedent or confequent words, or by the very 
fenfe imply a tacit e condition in them. Thus 
God promifed many things unto the Hebrews 
upon condition they would receive the Meffias 
that was fent,and obey him : which fame things, 
if they come not to pafs accordingly, then may 
they blame themfelves that are the caufe thereof. 

Again, other matters were promifed deter mi-^ 
nedly 2nd without all condition; which if they 
be not already accomplifned, yet may be hoped 


Book V. Chrifiun Religion. 159 

for hereafter. For it is evident, even among 
the Jews, that the time or Kingdom of the Mef- 
fias muft endure unto the end of the World. 


And to that which is ol?jeSfedy of the mem 
condition and death of Jefus. 

MA N Y do take exception at the low and 
mean condition of Jefm : but unjultly, 
I becaufe in facredWrit it is ofttnizid^ that God 
will exalt the hnmble^ but caft down the froud. Ja- 
cob^ when he pafled over Jordan^ carried no- 
thing with him, favehis fiajfonly^ and yet re- 
turned enriched with a great flock of Iheep. 

Mofes was a poor e^/V^^and feeding the flocks, 
when God appeared to him in the bn^^ and gave 
him commillion for the condud of his People. 
P^'z;/^ alfo was called to his Kingdom, when he 
was feeding jheep^ and with many other fuch 
like examples doth the Sacred ftory abound. 
Now concerning the Mejfias^ we read, that he 
Ihould be a gladfome Mejfenger unto the poor^ 
] that he fliould make no noife in publick, nor ufe 
, any ftrife and contention, hut dczl gently^ for- 
I bearing to break the fliaken reed, and cherilhing 
J that heat which remains in fmoaking flax. 

Neither ought the reft of his afflictions^ no not 
J his ignominious death^ to make him defpicable 
j to any. For G^?^ oftentimes fufFcreth tht godly j 
\ not only to be vexed and difquieted by the wicl^ 
' ed^ as righteous Lot was by the Citizens of So- 
;J dom : but alfo even to be deftroyed and flain, as is 

i6o The Truth of Book V. 

plain by the Example of y4bel^ who was cruelly 
murdered by his Brother ; of Ifaiah^ who was 
favon in pieces ; and of the [even brethren in the 
Maccabees^ who^ together with their mother^ 
were mifefably tormented and put to death. The'^ 
very Jews thenifeives ling the Seventy ninth 
Tfalm^ wherein are thefewdrds!^ The dead bodies 
<^f thy fervants have they given to be meat unto the 
fowls of the heaven : the fe^j of thofe whom thok 
loziefij OGod^ unto the beajis of the earth. Their 
blood have they Jljed like water round about Jeru- 
falem : and there was none to bury them. And 
whofcever confiders the words of Ifaiah^ in the 
53. Chapter, cannot deny that the Mejfias him- 
felf ought to have pafled thorow much affliction 
and death, to come into his Kingdom, and ob- 
tain power to adorn his Houfliold or Church 
with the moft excellent bleffings. 

The words in the Prophet are thcfe ^ Who 
hath believed our report^ and to whom is the arm of 
the Lord revealed ? For he floattgrow Hp before him 
AS a tender plant -^and as ^ root out of the dry ground i 
He hath no form or Comelinef^ and when we Jhall 
fee him^ there is no beauty thai we Jhould dejire 
him. He is dejpifed and rejected of men a mart 
of for rows ^ and acquainted with griefs : And we 
hide as it were our faces fromhim. He was fode-. 
Jpifedy andin fo f mall e flee m among m. Surely he 
hath born our grief Sy and carried our for row s^ yet 
Tve did efi^em him firick^en^ fmitten of G od^ and af-. 
fltUed, But he was wounded for our tranfgrejfions : 
he was hruifedfor our iniquities : the chafiifement 
of our peace was upon him^ and with his Jirtpes we 
are healed, jill we^ like fitepy have gone afirayj we. 
have turned every one to his own way : And the. 
Lord hath laid on him the iniquity of m all. . He 

' Book Chrifiian PyeUgion. 16 1 

; w/ti opprejfed^ and he wk^ affiiiled j yet he opened 
I not his month. He is brought as a Lamb to the 
JlaHghter^and as a Jheep before her JJjearers is dumbj 
fo h€ openeth not his mouth. After imprifonment 
and fent€nce pajfed on him^ he was taken away i 
but who jhall worthily declare his duration when he 
was refiored to life again ? For he was cut off* out of 
the land of the living ; but for the tranfgrejfion of 
m)f>peoplehe was ftricken and he made his grav6 
with the wicked^ and with the rich in his death z 
though he had done no "violence^ neither was any 
deceit in his mouth. But though it hath pleafed the 
Lordtobruife hiniy and he hath put him to grief ^ 
Tetbecaufe he madehimfelf an offering forfin^ he 
jjjall fee his feedy he Jljall prolong his days and the 
pie a fur e of the Lord jjiall profpeir in his hand ^ He 
jloatl fee of the travail of his foul^ and JhaH be fa-' 
tisfied: by his knowledge jhall my righteotu fervant 
juftifie many ; by taking ar^ay their iniquities^ 
Therefore will I divide him a portion with the great ^ 
and he jhall divide the jpoil with the jtrong : bccaufe 
he hath poured out his foul unto death. And he was 
numbred with the tranfgrefforSy and he bare the 
fin of many^ and made intercejfion for tfje tranf- 
Igreffors. Who is there either among the Kings 
or Prophets^ to whom thefe things can be sppli- 
^? Surely none. As touching that ^^//r, which 
fome later JfTT/ have invented^ telling us, that 
the Prophet fpeaks here of the Hebrerfs difperfed 
thor0W,all Nations 5 that, by their example and 
perfwafion, they might every where n^akc many 
Profelytes : this fenfe is firft of all repugnant to 
many teftimonies of holy Writ, which loudly 
iproclaim, that 11b evil is b^faln the y^^n?/, which 
ithey have pot deferved ( and a great deal more 
l&efide) for their evil deeds. He alfo, of whona 

M' Mfaia' 

i62 The Truth of Book V* 

t fat as treats-j was to deprecate God for the 
heathen, which the "jevos do not. And laftly, 
the very order and feries of the Prophetical dif- 
courfc, will not bear that interpretation. For 
either the Prophet^ ( which feems more proper to 
that place ) or Cf?^ faith This evil hapned unto 
him for the i-niqmties of my People. Now ih^ people 
of Ifd^.h^ or the peculiar people of 6W, are the 
people of the Hebrews \ therefore he who is faid 
by IJaiah to have fufFcred fuch grievous things, 
cannot be that fame People. 

But the ancient Doctors of the Hebrews more 
ingennonfly confef^ that thefe things were fpoken 
of the Aleffidi whereupon feme later among, 
them have devifed two Meffiafes-^ the one they 
call the Son of Jofephj who was to fuffer many 
niiferies^ and a bloody death: the other is the 
Son of David^ to whom ail things fnould fuc- 
ceed profperouPiV. When it vv'ould be far more 
eafie and more confonant with the Writinas of 
the Prophets^ to acknowledge but one Meffias^ 
who was to pafs unto his Kingdom, through 
tnzny diffcnlties and death it fc]t'^ which rr^ be- 
lieve of 7^/^, and the thing it fcif declares to 
Ib^ mofi trpie. 


ji?tdj as though ths^-. pere honejl men thatfnt 
him to death. -^ in " 

MANY of the Jews are kept back from 
receiving the Religion of Jefm by a cer- 
tain preconceived opinion of the vertue and 


Book V. ChriflLinKdigion. \S\ 

honefiy of their Anceftorsj and fpecially of the 
Friefis^ who put of prejudice condemned Jefmy 
snd rejeded his JDoHrine. But what kind of 
Men their Anceftors oft-time were, fthat they 
may not think I defame them ) let them hear the 
words of their own Law and Prophet Sy wherein 
they are often called uncircumcifed in heart md 
Cars.^ a people that honoured God with their lips^ 
and with the^arnijlj of Ceremonies \ hut their hearts 
-were far from him. It was their Anceftors that 
went about, and were very near to have killM 
their brother Jofeph ; and, in very deed, fold 
him into bondage. It was their Ancefors alfo, 
that by their continual mutinies and feditions-, 
made Mofes weary of his life, who was their. 
Leader 2nd Redeemer^ whorfi the Earth, the Sea, 
and the Air obeyed. Thefe were they that 
loathed the Bread that was ferit from Heaven \ 
complaining, as though they had been in greatcft 
want and fcarcity, even when they belched up 
again the Fowl that they had eaten.. It was 
their Ancejiors that forfaking David excellent 
and good a King^ followed Abfolon his rebeliious 
Son. It was their Ancefiors that flew Zachariah^ 
the Son of JehojaJa^ in the moil holy place, 
making their Friefi himfelf a Sacrifice of their 
cruelty. Now, as concerning the Chief Triefis^ 
they w^ere fuch as conjpired the death of Jeremy 
byafalfe accufation, and had killM him indeed, 
unlefs they had been hindered by the authority 
of fome of the Nobles : Nctwithftanding which:^ 
they prevailed fo far, as to have him imprifoned 
imtil the very moment that the City was taken. 
If any Man imagine thofe were any thing better^ 
that lived in the times of Jejl^^ Jofephas vnW 
ikqw hinl his fmr ywho defcribes theijr villanous 
M 2 nBs, 

J 6^ The Truth of Book V. 

aifs^ and grrcvoiis punifliments, fuch, as the 
like were never heard of-, and yet, as he thinks, 
below their dcfert. Neither may we conceive 
more favourably of ^rcat CoH-ncitox: Senate ; 
ipecially, becaufe at that time the Senators Viti^ 
not chofen after the old cuflom, by laying on 
of hands, but by the pleafure, or fway of power- 
ful Men : as the High-Priefts alfo were not elect- 
ed for teim of life, but obtained that dignity 
only from year to year, and that oftentimes for 
money. We need not then wonder, if Men that 
were ptifled up Vvith pride, unfatiable in their 
nmbition arid cdvetoiifnef^ did break out into fury 
and madnefs, wlien they beheld a yT/*?;/, that by 
his holy precepts and upright behaviour^ reproved 
their far different life and vitious converfation. 
Neither was there any other thing laid to his 
charge, but what the bell of Men had been ac- 
cufed 6f long before. Thus that^ that 
lived in the time of Jchof^phat^ was caft into, 
Prifon, bccaufehe boldly fpake the /m/? againft 
Four hundred lyin^ Prophets, Ahab upbraided" 
Blijahj jull as the Priefls did Jefiis^ faying, that 
he was the ?nan that tronbledthe peace of IfraeL 
So like wife y^^'^'/^^j^' was accufed, as well 's.sjefnsy 
for prophefyingagainft the Temple. Add more- 
over what the ancient BoBors of the Hebrews 
foretold, how that in the times of the Mejfas^ 
Men niculd be as impHde-nt as T>ogs^ as fiubborn 
as Affcsj and as cruel a.s wildBeafis. God himfelf^ 
forefeeing long before, how molt of the Jews 
Would ffandaffcLted in the time of the Afijfias^ 
feid, it would come to pafs, that they fliould 
become his who were not his jpr^?^/^ ; and 
of all the Cities and Towns of the Jews^ fcarcc 
dne or two wouldgo to'the /:^<?/v Mountain : How-' 

Book V. Chrijiim Religion. 165 

beit, th.9t \yhid^ was wanting in their mmhsTr 
ftould be fupplyed by grangers : Alfo that the 
Mejfia4 fhould be a downfal to the Hebrews : and 
this Stone which the Builders refufed, fhould be 
put in the chief fUce for the joynin^ together of 
the work: 


^Anfrver to the Obje^ion^ that many Gods are 
wor/bipped by the Chrifiians. 

THERE remain yet two accufations to be 
anfwered^ which the Jtvos bring both 
againft our Chrifiian DoQririe and W^rjfjip. The 
firft is^ in that they fay, we ChrifiUns do rvorjlnp 
mzny Go4s. 

But we anfwer, that this is nothing but a 
wrefted explication of another^s opinion^ out of 
hatred. For, why fliould this be more objeded 
againft us Chrifli^m^ than againft Philo the Jexv^ 
who oftentimes makes three to be in God ; and 
calls t\\treafonov th^wordoi God\ the name of 
God^thc maker of the World neither nnbegotten^ 
as is ^^od the Father of alljnor fo begotten as Men 
are ? Whom both Fhilo^ and Mofes the Son of 
Nachman^ call alfo the Angel or AmbaiTadqr, 
who takes care of the Univrerfe : Or againft the 
Cahalifis^ who diftinguifti 6^^?^^ into three 
which fonie of them call by the fame names that 
Chrifiians ^o:, to wit, of the Father, of th^ Son 
or the word, and of the Holy Ghofi. And let 
me not prait whst is agreed upgn by all the fic,^ 
brem'j that the Spirit wherewith the Prophets 
Ms were 

i66 The Truth of Book V. 

were moved and infpired, is net any created 
thing, and yet it is- diftinguifhed from the fender 
thereof: as alfo that which they commonly call 
fchechi?7a.Now many of ihtHebrews have taught, 
t\\ztih?x divine power which they term wifdomy 
lhall dwell in the Mejp.a^- ^ whence by the Chaldee 
Farafhrafi^ the Meffias is called the Word of God : 
Qshy Davidy Efatas^ andothers> He is honour- 
ed with that auguft Name, of GOD and 

And that a humane nature is worfloi^^ed. 

^Wl ITH like facility may we anfwer the 
VV other Ohjeition^ which ' they alledgc 
againft us, faying, that w^e exhibit unto the 
i^reature xh^X. rvorjhip and hiomnr^ which is due 
unto God the Creator. For we fay, that no other 
honour or ivorjhip is given by us unto the Meffia^y 
than is required by the y^'cW, and the hundred 
md tenth T [alms. The former whereof, after a 
fort, v/as fulfilled in Davi4y but after a more 
excellent manner belongs unto tht Mejfia^^ as 
David /0>;7€"/7/ himfelf, a great advcrfary of C/?r/- 
ftians^ doth acknowledge. And the latter can be 
CNpoundedof no other, but of tht Mejfias. For 
that which fome later T^^w have devifed of A-- 
braham-i David^ and Hez^ek^ah^ is but vain ancl 
frivolous. The faid P/ltlm is David's^ as the 
Hebrew Infcription doth lliew : That then, which 
David {bikhy was faid unto his Lord^ can neither 
be applyed to D^t^/^himfclfj nor to Hez^el^iah ; 
, ■ ' . . ^ . ■ who 

Book V. Chrijlian Religion. i6j 

who nniongft jD^iz/W's Pofterity did excel David 
in nothing. And Abraham had no lingular Priefi- 
hood^ but was blelTed of Melchifedeckj> as the lefs 
of the greater. Likevvife that which follows 
concerning the Scepter, that fliouid go out of 
.Siof7^ and come to the utter niolt Co^fts, doth 
plainly appertain unto the Mejfias^ as is mani- 
fell by other like places> which doubtlefs are 
meant of the Mejfia4 Nor did the more anci- 
ent Hebrews and Paraphrafts othervvife under- 
ftand it. Now I may as well believe upon the 
bare credit of his Difciples, becaufe of their 
moft eminent integrity and honefty^ that it is Je- 
fmo( NaTiareth^ in whom properly thefe things 
are fulfilled; as the J^ir^ believe ^f^/^j in thofe 
matters, which without any other witnefs, him- 
feif affirmed were delivered to him of God. But 
befides this, there are many and molt forcible 
arguments that moil excellent power, which 
we fay 5^^/^ hath obtained ^ As namely, in that 
he was feen of many, after he was rifen from the 
dead : And many beheld him when he was taken 
up mto Heaven \ jDra/Zialfo were calt out, and 
difeafes were cured only by his na?ne : The gifts 
of Tongues WQTC given to his Difciples-, which 
Je/ks himfelf promifed fliould be fgns of his 

Add unto thefe, that his Scepter^ that is, the 
Word of the Gofpel being gone out of Sion-, is 
run through the World ( and that not by hu- 
mane help, but by the Divine Power alone) to 
the utmolfc parts of the Earth : whofe people and 
their Kings He hath fubdued to himfelf; juft as 
the Pfalms did plainly foretel. The Jewijlj Caba-* 
lifts place a certain Son of E?wch in the middle, 
between Gpd and Men ; without say indication 
. M 4 

168 The truth of ,kc. Booky. 

of fiich a power : with hov/ much better reafou 
do we give Him that dignity, who hath fo evi- 
dently demonftrated that it belongs to Him ? 

Neither doth this tend, in the leafl:, to the 
diminution or leffeningof the glory of God the 
Father : from whom this power of Jefus doth 
proceed to whorh'it muft return ; and tp whofe 
bonour alfo it minifters and ferves* 


The Conclusion of this -^art^ with Prayer fotf 
the Jem. 

BU T it is not cur purpofe in this Work, to 
make: arty futther curious inquiry into theft 
matters t neither had we fpoken hereof, but 
bnly to fliew, that there is no wicked or abfurd 
point in our Cbrifiian doilrine^ which any on6 
can pretend,^ why he fhould not embrace a Reli^ 
pon^ which is beautified and confirmed with fo 
many wonders ; commands fuch honeft things ^ 
and promifes ftich excellent rewards. For he that 
hath once received and embraced the fame, mufl; 
for further infiruBion in fpecial and particular 
'qnefiionsy confult thofe Books^ wherein, as we 
have formerly dechred, the points of Chrifiian 
iS^Z/V/W are contained ; which that it may come 
to pafs, we befeech the Mmighty to UlHminate 
the hearts and minds of the Jews witlj the bright- 
nefs of his rrar^, and to make thofe prayers 
efFedual which Chrifl himfelf uttered for them, 
even while he was hanging upon the Cro^. 


The Sixth Book 



Ghriftian Religion. 


A confutation of Mahfmetanifm : the begin^ 
ningof it. 

H E Sixth Book, which is oppp- 
fedto the Mahumetansj inftead 
of a Preface^ deduces the Judg- 
ments of G O D againft Chri- 
Jtians, unto' the very beginning 
and 'rife of MahHmetamfmi 
file wing, th^t is, how that fin- 
Cere and fimple piety ( which flouriflied among 
Chriftians, even when they were moft grievoufly 
vexed and opprefTed ) began by little and little 
to wax cold ; frOm the timo^that by the favour 
oiConftantine^ and the following Emperors, that 
profeflion was become not only fafe, bul: alfo ho- 
nourable: the World being, as it were, thru ft 
into the Church. ^ For 

170 7he Tmtk of Book VI. 

For/r/ofall> Chriftian Princes would needs 
continue fighting, and make no end of their 
Wars : even then^ when they might have en- 
joyed peace and quietnefs. 

Among the Bilhops alfo,there were moft fharp 
Contentions about the chiefeft Sees. And as at 
the beginning the greateft mifchiefs infued^upon 
the preferring of the Tree of knowledge^ before 
the Tree of Life even fo then alfo was curious 
Learning more regarded than a godly Life^ and 
Religion turned into an Art. The confequent of 
which was, that, after the example of thofe, 
who built the Tower of Bahd^ a rafli affectation 
of things out of their reach, bred ]ari;ing and 
<:onfufion in their Language^ together with 
difcord one with another. Which the common 
People obferving, and not knowing oft-times 
which way to turn themfelves, they threw the 
blame upon the holy Scriptures ; and began to 
avoid them, as hurtful and dangerous. 

Religion alfo began every where to be placed 
not in purity of mind, but, as if Judaifm was 
brought back into the World, in Rites and Ce- 
remonies: and in fuch things as contain rather 
anexercifeof the body, than any amendment of 
the mind : and in an eager zeal for that Party 
and fide, which they had oncechofen. Till at 
length it came to pafs: that there were every 
where many Chriftians in Name : but very few 
in Deed. 

GOD did not wink at thefe Vices of his 
People, but, out of the innermoftpartsof 5t:^- 
thiazn^ Germany^ poured forth, like a Deluge, 
imnienfe fwarms of Barbarous People into the 
Chriftian World. And when the valt flaughters, 
ivhich they made, proved not fufRcient to cor- 

Book V 1. ChrijlUn Religion. :i 7 1 

reft and amend the lives of thofe that furvived ; 
Mahomet^ by God'^s jiift permiffioti, fowed a nevf 
Religion in Arabia \ and tliat direftly oppofite 
to the Chriftian Religion \ but vvhich in words 
cxprefled, in a manner, the life of the greatelb 
part of Chriflians. 

' This Religion was firft entertained by the Sa- 
racens ; who had revolted from HeracUm the 
Emperour: and by their Arms fubdued, in a 
lliort fpace, Arabia^ Syria-, Faleftine-, ^gyp^j 
Perfia ^ and afterward poflefled themfelves of 
Africa^ and, beyond the Sea, of Sfain alfo. 
But the power of the Saracens was abated, as by 
others, fo chiefly by the Turks ^ a Nation alfo 
very Warlike: which, after long combates 
with the S^r^ere-^^, being invited to Peace, eafily 
embraced a Religion fuited to their manners ; 
and transferred the Majefty of the Empire to 
themfelves. The Cities of Afia and Greece 
were taken, and, by the growing fuccefs of their 
krms, they came into Hungary^ and the Borders 
of Germany. 


Xhe overthrow of the foundation of Mahu-* 
metanifm^ in denying inq^tdry into Reli^ 

THIS Religion altogether contrived for th^ 
fhedding of blood, delights' much in Rites 
and Ceremonies, and would be believed without 
all liberty of enquiry thereinto; whence the 
' Vulgar 

J 7 2v The Truth of Book VI. 

Vulgar are prohibited to read their Books, that 
are accounted holy. Which thing is a manifeft 
argument of the iniqmy thereof ; For juftly may 
that Merchandife be fufpedted^which is obtruded 
upon this condition, that it be not lookt into. 

It is true indeed, there is not in all Men a like 
ir^p^aVj' or knowledge, and quick in fight into all 
things i many being led into error by pride • 
others by inordinate paflion or affedlion ; and 
fome by cuftom. But the divine goodnej! forbids 
«s to think, that thofe Men cannot know and 
find the way to eternal falvation^ who feek it, 
not for any by-refpeft of frofit or honour^ but 
with fubmilGon of themfelves, and all they have 
unto God^ imploring his affiftance for the ob- 
taining of the fame. And fince that God hath 
implanted in the mind of Man the power and fa- 
culty of judging, there is no part of truth that 
better deferves the imployment thereof, than 
that of which wc cannot be ignorant, without 
the danger of lofing eternal falvation. 


Jl Proof againjt the MahumetanSj taken out 
of the Books of the Hebrews and ChrifitAnSy 
which are not corrufted. 

IT is granted by Mahomet and his followers, 
that Mofes was fent of Cod j and Jeftu alfo : 
and that they were holy Men, which firftof all 
publifhed the doctrine of Jefpu. But in the 
ctfran^, which is law, many things are 

^ ' ' ' ' ^ recorded 

Book VI. ChriJtUn RellgioH. 1 7 j 

recorded plain contrary to what is delivered by 
t3to fes^ and by the Difciples of Jefns. Thus to 
give one example for many, all the Afoftles and 
Difciples of Chrifi^ with one confent do t^y?/^^, 
that Jcfm was crncified ; that the third day he 
was reltored to hfe again, and after that was feen 
of many. But Mahomet teacheth quite contrary : 
fiamely, that Jefm was privily conveyed into 
Heaven : and not himfelf, but fomething in his 
was nailed to the Cr^?/ ; and confequent- 
ly, he did not die; but the fight of the ^ews 
was deluded and deceived. 

This Objedlion cannot be put off, unlefs Ma- 
homet fay, ( as he doth ) that the Books of Mofesj 
and of Chrifi's Difciples, have not remained as 
they were at firft ; but have been corruped. But 
we have confuted this fiction before, in the third 

Without doubt, if any Man fliould fay, that 
the Alcoran is corrupted, the Mahumetans would 
deny it, and fay, that were an anfwer fufficient 
to thofe that could not prove the contrary: 
j But they cannot moreover, for the integrity of 
i their Book, alledge fuch arguments^ as we do 
; produce, concerning the ftvcral Copies, that 
were in a fhort fpace difperfed throughout the 
World and that, not as the Alcoranj in one 
Language \ which Copies were preferved by the 
fidelity of fo many Seiis^ that varied much about 
! other matters. 

The Mahnmetans are perfwaded, that in the 
I fourteenth Chapter of St. John^ where mention 
j is made of fending the Comforter^ there hath 
I been fomething regiftred concerning Mahomet^ 
I which the Chriftians have razed out. But here 
let me ask of tkm, whether they think this^^- 


1 74 The Triith of Book VI 

fravaiioH of Scripture was committed lince th^ 
time of Mahomet^ or before. 

Tiiat it hapned not after the coming of Ma- 
homet y is fjlain, becaufe ever fince that time there 
have been in the World very many Copies^ not 
only in the 6V^^^Language, but in in the Syriacj 
jirahickj^ and in parts far di?izntimm jirabia^ 
the Ethiopck^^tid Latin Tongues of divers rr^^/j*- 
lations : all which do fo agree in that place, as 
there cannot be fhewn any diverfity at all. And 
before the time of Mahomet^ there wasnocaufe 
of alteration : For no Man could know before 
his coming what Mahomet v;ouid teach. Yea, 
if the doctrine of Mahomet had contained nothing 
contrary to the dodrine of Jcfn^y the Chriflians 
would have made no more difficulty to receive 
his Bcoks^ than they did to receive the Booh^ of 
Mofes and the Hebrew Prophets. Or fuppofe 
there had been nothing wTitten cither of the 
doctrine of Jefi^ or of Mahomet : It is but equi- 
ty that that be received for the d&Brine of Jefi^^ 
which all Chriftians generally aaree mpon ; and 
that for the doEirine of Mahomet^ which all Ma- 
humetans do allow of* 


Bjf comparing Mahomet with Chriji thdf 

IN the next place, let us compare tln^ adjiin^s 
and Qualities of both their Dc^frines-, to the 
end we may fee whether of the two is to be pre-- 
ferred before the other : And firiljet us confider 


Book VI. ChriftUn Reiigion. 175 

the authors. As for Jefm-, Mahomet himfelf con- 
fefTethy that he was the Mejfiasy which was pro- 
mifed in the Lawznd in the Prophets ^ whom the 
{zmc Mahomet calls the wordy the mwd and the 
wifdomof God'^ faying alfo, that he had no f^- 
ther of Mankind. But Mahomet ( as his own 
Followers believe) was generated and begot 
according to the ordinary courfe of nature. The 
life of Jef^ was altogether mblameabley there 
I being no crime that could be objected againft 
him : But Mahomet a long time was a Robber^ 
and always effeminate : Jefm afcended into Hea-- 
ven^ 2s0^^ahomet confeffeth ; hnt Mahomet Iks 
yetintombedinhis5^j[?///c-/?^r. Who then fees not 
whether of them is to be followed ? 


J^d in their Deeds. 

NEXT the dignity of their Perfons^ confi- 
der we their a^ls. Jefm gave fight to the 
hlmd^health to them that were fick^ and made the 
lame to walk ^ yea, by (^fahomet'^s own confef- 
fion^ he raifed fome from the dead. But Maho- 
faith of himfelf^ that he was fent, not with 
miracles^ but with Arms. Howbeit fome of his 
Followers afcribe to him miracles alfo : But what 
kind, I pray ? Only fuch as may either be done 
hy hnmane art as that of ^Bove^ which came 
flying to his ear: or fuch as had no n^/V?^^/'^^, as 
that of a Camel^ which is faid to have had fome 
conference Yiiily him by night: orlaftiy, fuch as 
are confuted by their own abfurdity as that a 

1 76 rhe Truth of Bob k VI. 

great part of the CA^toon fell into his Uf^ or into 
his fleeve^. which he, to reftore roundnefs to 
thatStar^ fentback again to it. Now, who will 
not fay, th^tinz doubtful cafe^ we ought to ad- 
here to that Law, which hath the furer and more 
certa in Teftimonies of Divine approbation ? 

SECT. V 1 

Alfofuch as frjl embraced both Religions^ 

NEXT, let tis.fee who, and what manner 
of Perfpns they were, that firft received 
thefefeveral laws. They that firft embraced the 
law of Jefns^ were fuch as feared Gody Men of ^ 
plain and innocent life : Novv it ftands not vyith 
the goodnefo( God to fiiffer fuch men to be gulPd 
2nd cheated, either by bewitching fpeeches, or 
by an appearance of Miracles. . But they that firft 
received (J^tahmnetanifm were Thieves and Rob- 
bers i Men eftranged from all humanity and pHy: 


The manner how both their Laws rvere fropa-^ 

IN the next place follow^s,- the manner how 
both thefe Religions were fropagated and, 
fpread abroad. As for Chrifiianity^vjc have ftiewn' 
more than once that it; was enlarged and ampli- 
fied by the miracles^ ndt only of Ghrifi^ Mt alfa 

I Book VI. Chrifiian Religion. i ^7 

q of his Bi fettle and thofe that fncckeded them : 
aslikewife by the very p^Jient enduring of the 

I torments and punijfhments that Chrifiians fufFer- 
ed. But the DoBors of Mahumetanifm wrought 
no miracles at all: neither did they fuffer any 
grievous perfecutions, or. cruel kinds of death 
for their frofeffion : But it is a Religion which fol- 
lows, where Arms go before : of which it is an 
acccflary, and nothing of it felf. Nor do they 
themfelves bring any better argument for the 
truth thereof, than their ^ood juccejl' in their 
Wars, and the largenej? otthQh Empire^ than 
which nothing in this point is more deteitful and 

They condemn the worjlnf and fervices of the 
pMgaf7s : and yet we know what great vidlories 
were won by the Perfians^ Macedonians and 
mans 5 and how ample their Dominions were. 
Neither have the U^ahumetans themfelves had 
always fuccef with their Armies. The 
flaughters and great overthrows that they have 
received in many places, both by Sea and .by 
Land are not unknown. They are now hanijlnd 
quite out of all 5p^/>/. 

There is nothing that is liable to fuch uncer- 
tain alterations^ nothing that may be common 
both to good and bad which can be a certain 
note of true Religion \ much lefscan their Arms^ 
which are fo unjufi^ that oftentimes they fall 
Vi^QWfeofle^ that do not any way moleft or offend 
them> nor are known to them by any injury; in 
fo much that all the fret ence they have for their 
Arms, is only Religion ; which is moft irreli- 

For there is no true wr/?;/p of God^ but what 
proceeds from a willing mind. And the will is 

N to 

1 7 8 The truth of Book V L 

to be wrought upon h^^ good inftrnUion and gentle 
ferfwafion^ but not by f/?r^-^rj or violence. He 
that is compelled to believe-, doth not believe at 
all, but plays the hypocrite^ and feigns himfelf 
to believe^ that he may efcape and avoid fome 
danger or punifhmcnt. And he that by threats 
or fcnfe of pnmjlimem^ v/ill force another Man's 
sflent, fhewsby that very proceeding, thr.t he 
diftrults his argttmems. Again, they themfelves 
deftroy this very fretence of Religion ; in that 
they fuffer any people that live under their Do- 
minion, toufewhat Religion they plenfc : yea, 
and fometimes they will openly acknowledge^ that 
Chrifli^ns may be favccl by their own Law. 


The Precepts of both Kdigions compared. 

Furthermore, let us compare the fcveral r^?;;;- 
mandtnentso{\:iO\^i Religions : the one where- 
of commandeth p.^^/V;7f^5 yea, and lovet^tVi to 
them that hate us : But the other, revenge. In 
the one the bond of matrimony ^ is kept firm and 
inviolable between the married parties, by a 
mutual hearinq- with one anothers humors : But 
in the other there is licence granted to depart 
and be divorced. Here the Husband performs 
himfelf what he requires of his Wife^ and by his 
own example teacheth her to faften her afFecftion 
upon him alcne : But there they may have Wives 
^fi^rVVives^ there being ftill new incentives and 
frefh provocations to luft. Here, Religion is 
|)lanted within^ and rooted in the very heart and 

Book VI. Chrifthn Religion. jjg 

SohI^ that it being well cultivated, may bring 
ionh fruit profitable for Mankind: but there 
.Religion fpends almoft its whole force in CircHm- 
tifion^ and in fome other things, that of them- 
felves arc neither^<?o^ nor had. Finally here, ia 
C&r//?/^;//^j,a moderate ufe of Meats and Wine is 
allowed of : but there in Mahumetanifm Men are 
forbidden to cat Swines flejli^ and to drink Wine : 
which riotwithftanding is a great gift of God^ 
beneficial both for body and mind, if it be fo- 
berly taken. 

And truly, it is no w^onder, if fome childijlj 
rudiments were taught before the moft perfect 
law^ as that of Chrifi is : but after the promulga- 
tion thereof, to return again to types and figures 
were prepofterous. Neither can any juft reafon 
be given why, after Chrifiian Religion^ which is^ 
far the beft, it fliould be fit that any other fhould 
be brought forth. 


Anfwer to the Mahumetans ObjeSiion^ con- 
cerning the Son of God. 

THE Mahumetans tell us, they are not a 
little difpleafed with us^ for faying, that 
God hath a Son^ feeing he ufeth not a Wtfe : As 
though the vv^ord Son could not have a more di- 
vine Jignification in God. But Mahomet him- 
felf attributes many things as dijhonoHrable aud 
ill-befeeming God, as if he Ihouid be faid td 
have a Wife. 

N 2 Th#^ 

1 8o The r mh of Book VI. 

Thus he faith^ that Godh^d a cold handy which 
himfeif by experience : that God y^^s car- 
ried in a chair ^ and the like. 

Howbeit, when we fay^that Jefus is the Son of 
Godj we do biitfignifie the fame thing that he 
means^ when he calls him the 7Pt?r/^ of God\ For 
the word is after a fort begotten of the mind. Add 
further, that he was born of TiFirgin^ only by 
the operation of God^ fupplying the vertue or 
efficacy of a Father : that by the forver of God^ 
he was carried up into Heaven ^ all which being 
confelTed even by Mahomet himfeif, do /hew 
t|iat y^y^by a fingular prerogativ^eand peculiar 
right, may and ought to be called the Son of 


Many ah fur d things in the Books of Mahti^ 

BUT on the other fide, it would htlong to 
relate how many things there arcy contrary 
to the truth of history ; and many things very 
ridiculom in the writings of the C^ahy.metans, 
Such is that ///^/^ of a fair and beautiful Woman^ 
that learned a folcmn charm or Song of fon^.e 
Angels that were drunk, whereby fhe was wort 
to afcend into the Sky, and lik^wife defcend 
Again ; and afcending once a great height into 
Heaven, flie w^s caught of God-^ and there fixed, 
and made that Star which is c^lkdrenm. 

Like to this, is that of a monfe in Noah'^s Ark, 
that was bred of an ElefhanP$ Dung : and a Cat 
of tlic breath of a Lion. More 

Book VI. ' Chrifiim Religion. 1 8 r 

More fpecially, that mofl: notorioHsfiElion-, con- 
cerning Death to be changed into a Ram-, that 
muft remain in the middle fpace between Hea- 
ven and Hell: And the Fable of fvveating cut 
their good chear in the other life: When like- 
wife ( they imagine ) there fliall be whole troop 
of Women affigned to every Man for pleafure of 
carnal copulation. All which are fo very egre- 
gious abfurdities, that whofoever believes them, 
deferves to be finpijjed and given over to a repror 
hate fenfe for his iniquitY fpecially fiich a one 
as lives where the U^ht of the Gojpel fliineth. 


[4 Conclusion directed unto Chrifiims^ admo- 
nixing them of their duty^ upon the occa- 
fion of what hath formerly been handled. 

r A ND thus having ended this lafl: ^//^/^^^f/^;^ 
XjL againftthe Mahumetans^ there follows a 
conclufionof the whole, not to aliens or ftran- 
gers, but to all forts of Chrifiians^oi^Nh'SX Name, 
Nation, or Quality foever they be : Shewing 
briefly the iij/^ or application oi what hath hither- 
to been delivered to the end thofe things may 
be followed and fought after, which are good^ 
and on the contrary, the evil efchewed. 

Firftof all, that they lift vc^pure hands and 
hearts unto that G'^^j/, who of nothing made all 
wfible and invifible things ; having fure confi- 
dence in him, that his providence and care watch- 
€th over us 5 feeing that without his permijfton^ 

N 3 not 

1 8z JheT ruth of Book VI. 

not fo much as a Sparrow falls to the ground. 
And let them not fe-^.r thofe which can only kill 
the body-, but rather let them fear him that hath 
like pf?ii;fr both ovtrfonl^nd body. And let them 
not only truft in G'(?<^ the Father^ butalfo in Je^ 
fns Clhijt his Soic^ fince there is no other name 
upon Earth, by which we can be faved : And this 
they may rightly do, if they be verily perfwade4 
that eternal life is prepared, not for fuch as in. 
-^ordoxi^ ox]S.God\}n€\i Father^ and Jefm their 
Lord^ but for fuch as frame chcii life according 
to the ivill of Jefi^-y and their Father which is iri 

' Furthermore, Chriftians are admonifhed faith- 
fully^ ar^d with due care to preferve the do^rine 
of Chrij}^ as a molt ^rectom treafure : And for 
thiscaufe, let them often r^^^ ^nd meditate the 
Books of the Holy Scrip me j whereby no M^n 
can be deceived^ unlefs firft he deceive him fell; 
For the Authors and Pen-men of thofe Writings 
were more jufi and full of Divine Infpiration, 
than that they would deprive us of necefFary 
truths^ or cover and conceal the fame with any 
clouds. " 

Howbeit, for the right underfianding hereof, 
we muft bring a mind difpofed and prepared to 
obedience : which if we do-, then nothing fhall 
be hid from us, which ought to be believed, hoped 
for, or done by us : And by this means, that 
holy Spirit will be cherilhed and excited in us^ 
which is given us for a p/^^^^ and earneft of our 
future happinefs. 

' Moreover, I deterr Chrifiians fxom imitating 
the Pagans : firft:, in their worfliip of falfe Godsy 
which are nothing but vain names^ which evil 
D2>mons ufe to alienate our minds and affedions 


Book VI. ChriftUn Religion. 185 

from the worjhip of the trne G od. Wherefore wc 
cannot poffibly participate with them in ihtwfer^ 
wces^ and exped to receive benefit by the Sacri- 
Jiceoi Chrifi. Secondly, neither may the Gf?r/- 
fiians imitate the Heathen in their licentious and 
diflblute manner of life ; having no other Law, 
than what is fuggefted by fe/, and prompted by 
fenfual defire : from which Chriftians ought to 
be far removed who fhould not only far excel 
the vitious and prophane Pagans^ but likewife 
the Lawyers and Pharifees among the Jews^ 
whofe rightepufnefs conlifting only in fome out- 
ward performances^ could never bring them to 
the heavenly Kingdom. 

Circumcifton that is made with hands, is now 
nothing worth, but it is the inward Circptmcifion 
of the hearty the keeping of Gods commandment Sy 
the new creature, faith that is perfected in love, 
tvhich make Men known to be true Ifraelites and 
wyfticaljews-y that is, praifers of G'^?^, and r^?;^- 
Tnendahle in his fight. The diftindion of meats ^ 
the Sabbaths and feaft-days were but types and 
ihadows of things, which exift in Chrifi and in 

' In like manner, by occafion of Mahumetifm^ 
thefe Admonitions are given, that our Lord 
y^yj/^ foretold, that after his time there fhould 
arife/^//> Chrifi s and falfe Prophets^ which fhould 
lye^ andfay they were fent of God. Butfuppofe 
that an Angel fhould come from Heaven^ yet we 
may not receive or entertain any other doElrine 
than that which Chrifi hath left us, confirmed by 
fo many tefiimonies. For God^ who at fmdry 
times J and in divers manners fiak^e unto the godly 
that lived in times fafi^ hath in thefe lafi days Jpo* 
ks^ Hnto m .by his Sony the Lord of all things, the 
N 4 bright-^ 

1 84 The truth of Book VI. 

f?rightnej? of his Fathers glcry^ and the exprefs 
Jmagiot his fubftance, by whoin all things are 
created th^tCYQr were or fhall be ; who uphold- 
eth and governeth all things by his power^ and 
having pHrged OUT fins, is now fet at the right 
hand of God^ and hath obtained a dignity above 
Angels: arid therefore nothing can be expefted 
more magnificent than this Law-giver. 

Upon the fame occafion Chrifiians are remem- 
bred, that the -weapons of Chrifi and of their 
Chrifiian warfare^ are not fuch as LMahomet 
ufed, but fpiritnal^ able to caft down firong holdsy 
snd every thing that exalteth it felf againft the 
knowledge of God. For our buckler^ we have the 
Shield of faith^ whereby we may repel the fiery 
darts of the JDevH : For a brefi-plate we have 
right eoufne]?^ or integrity of life : The hope of 
eternal falvationisa helmet, which may cover 
the weaksjl parr: And for a Sword, we have 
Words delivered from God,, which pierce into 
the m.oft tnward parts of the SohL 
' After this, follows the exhortation to mutual 
concdrdy which Chrifi at his departure fo folemn- 
ly-, and with fuch earncfinef commended unto 
his Difciples. There ought not to be many 
^Mafieri 2ind Doctors amongfl: us, but we mull 
have oAe Mafiery even Jefn^ Chrifi. All Chrt-^ 
fiians are baptized unto one name-, wherefore 
there ought to be no SeBs or Divifions among 
them : for the cure and remedy of which evils\^ 
thofe Apoftolical fayingsare fuggefted ^ as, let 
no man tr)ink^7nore highly of him felf than he oHght 
to thin^j but let Men be wife with fohriety^ ac- 
cording 2sGod hath dealt to every Man the mea^- 
fure of faith. If any do not fo well conceive and 
t\%\\t\)^ nnderfiand all things as they ought, then 

Book VI. Chrlfitm Religion. 185 

their weal^ej^ muft be born with : that fo with- 
out any brawlingsor fallings out, they may be 
fweetly united and knit together with us. If 
any do excel the reft in mderftanding^ it is but 
meet aifo that they furpafs them in love, in ho- 
ly affection and ende^.vo^r^ to do them good* 
And as for thofe that in fome points are of diffe^ 
rent opnion from fuch as hold the truth ^ God'^s 
leifure muft be waited for, until it pleafe him to 
reveal the fame trmh-) that yet lies hid froni 
them : and in the mean while thofe things which 
iare agreed upon, muft be ftedfaftly kept and 
duly pradifed. 

^A^e know now in part only, but the time lhall 
come, when all things lhall be kno w^n moft plain- 
ly, andafter aperfpicuous manner. Thisalfol 
beg of every one, that they do not mprofitably 
detain the talent committed to them upon truft ; 
but that they endeavour by all means poflible to 
tp/a; others unto For which purpofe, we 

muft not only ufe good exhortations, and whol- 
fome jpeeches^ but alfo the example of good life ; 
that fo th^ goodnej? of our Mafier may appear by 
his feryants^ and the purity of the law by our 
laudable ail ions. 

Laftly, my Difcourfe returning thither,where 
it began, I intreat fuch Readers, as are my Coun- 
try-men, that if hereby they reap any^W, they 
would give thanks to Cod for it : And if any thing 
be lefs pleafing to them, they would have a re- 
gard both to the common infirmity of man'^s nature, 
that is prone to erro^r and to the time and flace 
wherein this work was rather haftzly brought 
jf^rth, than elaborately compofed. 






O F 

C^^iftt'att aaelijsffott: 

Againftthe prefent 

%0MA3^ CHVI^CH. 


The Seventh Book 


T R U T 

O F 

Chriftian Religion^ 

S E C T. L 

An Introduction^ {hewing vohat makes the Ad*^ 
dition of another Book neceffary. 

F thofe Apoftolical Exhortati- 
ons, which conclude the laft 
Book, had been carefully follow- 
ed ; there would have been no 
need of faying any more, for 
the confirmation of Mens minds 
in the belief of the Truth and Certainty of the 
Chriftian Religion. But the unhappy differen- 
ces which are among Chriftians? and which are 
maintained with unfpeakable animofities and 
hatreds ( nay with anathema's alfo, which one 
part pronounces againft the reft ) have made 
many Men doubtful which of thefe hold the true 
Chriftian Faithi for which the Apoftle exhorts 


190 The Truth cf Book VII; 

]JS moft earneftly to contend ; and in this doubt- 
^Ineis^ there are fome who embrace none at all. 

For we fee the Eaftern Church disjoynted from 
the Weftern : and the Weftern divided into 
three great parts, every one of which condemn 
the other two : and all of them are fubdivided 
into feveral little parties by variety of opinions \ 
for which they contend with the fame zeal,- that 
they do for the Faith of Chrift. Which is there- 
by difgraced and reputed by fome to be of na 
greater certainty, than thofe dubious opinions, j 


Dhijions among Chrifltdns^ no fuch obje^ion 
againfi Chrifiianity^ as is imagined. 

BUT to a confidering Man, this will be no 
occafion of fcandal : but rather confirm 
him more in the true Ckriftian Faith; which 
every one of us ought to preferve with the great- 
eft care, as a moft ineftimable Treafure. For, 
as this is common to every Religion, to have 
inanydifputes about it, and different opinions in 
it and as Chrift and his Apoftles foretold there 
would mznyfalfe Chrtfis ^nd falfe jlpofiles^ and 
falfe Prophet S2.n(t fas was faid before in the 
end of the foregoing Book ) who would lye, arid 
fay they were lent, when they were not, intro- 
ducing falfe doctrines, and calling them by the 
Name of his Religion-^ and as they give us a' 
good reafon alfo why it ihould be fo ; that Mens- 
probity and fincerity might be tried,and brought 
hereby to the touchftone, and that their dili- 

Book VII. Chrijttan ReUgion. 

genceand care in preferving themfelves might 
beexercifed: So, blefled be our Loi;d, the true 
Chriftian Religion is Hill retained, and kept in- 
tire every where,by all thefe difagreeing Parties • 
notwithftanding the fierce quarrels they have 
one with another. As appears by this ( which is 
a /hort, ealie, and certain way to our fatisfadi- 
on in this matter ) that the Faith into which they 
are all baptized, is one and the fame without any 
variation. That is, they ail enter into the, 
Church at the very lame gate^ and upon the 
fame terms and conditions, neither more nor 
lefs, are made members of Chrift, and have a 
title given them, if they live according to this 
Faith, unto Eternal Salvation. a 


Js appears even in the Roman Churchy which 
hath given thegreatefi fcandal. 

THE Church olRome it felf, which now 
makes the greateft differences in the Chri- 
Itian World, requires nothing more at this day 
to be believed by thofe, that are byBaptifm re- 
ceived mto the Church of Chrift ; but only thofe 
thmgs which are contained in the Creed com- 
monly called the Apoftles. This Creed is recited 
there by the Pricft, and this alone, when he 
comes to the Font i and he interrogates the Per- 
sons to be baptized (if they be adult ) or their 
todertakers (if they be Infants ) about no other 
Mief. Upon the profeffion of which, he bids 
*,hem enter into the holy Church of God, that 


1^2 TheTrmhof BookVIL 

they may receive the Celeftial blefling from the 
Lord Jefus Chrift, and have a part with Him 
and with his Saints : And having again examined 
adult Perfons, asking them. Do you believe in 
God the Father Almighty ^^c. and mentioning no: 
other Articles of Faith, he baptizes them ; and 
declares them to be regenerate, and to have re- 
mifRon of all fins. And fo do we do here y nor is 
there any different praftke in any other part of 
the Chriftii^n World 5 but every where it is 
fiifficient toconfenttothis Creed : which is no- 
thing but a brief explication, what we are to' 
believe concerning the Father^ th^Son-^ and the 
J^f^ly Ghofi^ in whofe Name we are baptized. 

If there were anything beyond this, which we 
are neceflarily bound to believe, it ihould have 
b^eh then propounded when we were admitted 
into the ftate of Chriftianity. For Baptifm gives 
us a right and title to Salvation ( if we do not 
forfeit it afterward by Apoftafie, or by a wicked 
life ) and this Faith ( with a promife to live ac- 
cording to it ) gives us a right to Baptifm. * 

Herein indeed the Roman Church contradicts 
itfelf, in decreeing many other Articles of bre- 
lief, without which it declares Men cannot be 
faved ^ and yet receiving Men at Baptifnf into a 
ftate of Salvation, without demanding their coii- 
fent to any fuch Articles. But fo they do in many 
other things^ and cannot avoid it: while they 
forfake the ancient Univerfal Rule and fet up 
their own private Authority, to impofe whaC 
theypleafe, under pain of Damnation; 



But both contradicfs it felf^ and departs from 
the Ancient and truly Catholick Church. 

FO R that no fuch things, as they vv^ould now 
oblige all Chriftians to believe, were anci- 
ently exa£tedy it appears rnoft m^nifeftly by Ire- 
h(zm and Tcrtullian ( to name rio others ) in^feve- 
ral places. Wh6 call the Creed now nientioned^ 
ihe Rule of Truths and the Rnle of .Faith : which 
the ChiircH throughout all the World, faith Ire- 
n^pu(thou^h it be dijperfed to the mofi extream parts 
hf the Earth ) received from the Afojlles and their 
Difcifles : and believes^ as if there were but one 
Soul and one Hearty in fo many Men : and with a 
perfect confent preaches and teaches^, and delivers 
thefe things^ as having but one mouth. For thgugh 
there be divers Lahguagei in the Worlds yet one 
and the fame Tradition prevails every ..rt^ere,: 
For neither the Churches in Germany believt other^ 
roays^ or deliver any thing elfe ; nor they in Spain^ 
nor they in France ; nor they in the Eaft ; nor they 
x« Egypt; nor they ///.Libya/, nor they that are^ 
f ounded iri the midjt of the World. But as the Sun 
ohe and the fame in the whole VV^orld: So is the 
preaching of the Truth^ inlightnihg all Men^ who 
will come to the knowledge of it. jind neither he 
who is mofi eloquent among the Govemours of the 
Churchy preaches any thing different^ (^for no man 
is above his Mafier^) nor doth he^that isweakefi 
in jpeech lejfen in the leaft this Tradition. For there 
being one and the fame Faithybe that hath mofi to fay 
cannot inlarge it ^ nor he that hath leafi-^diminijh it 

O Thrift 

1 94 7he Truth of Book VIL 

Thus they declared their minds in thofe early 
days : when there was no Catholick Man or Wo- 
man in the World, required to believe any of 
thofe Dodtrines, now in controverfie .between 
US and the Roman Church : ( and fet down in the 
Creed of Pope Fins IV. as neccflary to Salvation ) 
but they all contented themfelves with the fimple 
belief of thofe things which the Apoftles have 
delivered in their Creed the greateft Men in 
the Church delivering no more, nor the mean- 
efb faying lefs. And with this wife and good 
Men fatisfied themfelves in times fucceeding, as 
appears by this remarkable pafTagcof St. Hilary 
in his little Book, which he himfelf delivered to 
the Emperor Conftantim. Where he thus com- 
plains. Faith is now inquired after as if we had 
none 4 Faith muft be fet down in writing as if it 
were not in the heart. Being regenerated by Faith^ 
we are now taUght what to believe as if that rege^ 
neration could have been without Faith. WE 


Qhrtfi Unity therefore is not therein itsfurity j 
but mtich corrupted. 

WHICH is a fufficient Argument to 
prove that the Chriftian Religion is not 
* lincerely preferved in that Church : and ought 
to with-hold us from joyning with them, in im- 
pofing thus upon the ChriRian World } and 


BookVIL Chripian Reiigidi^, 

thereby breakiri^ the bond of Unity 5 and turn- 
ing Men away from the Faith-^ by the palpable 
falfities and abfurd mixtures, which are brought 
into it J and that as neceffafy parts of the Faith 
of Chrift. ^ To the adulterating of which we 
ought by no means to confent-, but maintain it 
in that putity, wherein the Apoftles delivered 
it to their Succeflbrs : as we find it fet down in 
the Works of a great many following Dodors 
6f the Church i whofe Names I forbear^ but are 
ready at haftd to make good what I quoted juft: 
now out oi Jrenaus. Who acknowledges hinj 
for a fincere Chriftian, -who holds fafi rlv KAVo?e^ 
tTi^ iMi^eictf ( as EfifhaniHs recites his words, 
>vhichwere then extant in GreciO that RhU of 
taith^ which he received in Baptifm^ firm and Hn- 
hoveable. He cannot be a Hereticl^who thus 
believes on the S6n of God^ in the fenfe where- 
in the Nicene Creed (not adding any new Article, 
6f Faith, but only declaring what was believedE 
from the beginning j hath explained the Word : 
But they are Schijmaiicks who call him fo ; and 
will not admit him into their Communion, un- 
lefs he conftnt to other things, and hold them 
to be equally certain, and neceflaryj with the 
Ancient Ruk of Faith. 


1 96 the Truth of Book VIL 


jinfwer to an Evajion from the force of the 
foregoing Argument. 

TO pretend that all thofe Articles of Faithr 
which they now impofe^ though not ex- 
prefly mentioned in the Creed, yet are contain- 
ed in one Article of it, viz. in the belief of 
the holy Catholkh^Church \ is, inefFec^^, to make 
all the reft of the Creed i]nneceflary> and to 
eftablifli this fole Rule of Faith in the room of 
it. For if by believing the Catholick Church, 
we are to underftand, as they would have us, 
whatfoever the Catholick Church propounds : . 
then it had been enough to have faid to thofc 
Catechumens that came for Baptifm, Do yon be-^ 
lieve tn the Holy Catholick^ChHrch} and to add 
any more had been utterly fuperfluous. 

But the vanity of this further appears, in that 
none of the antient Dodors wh6 have expound- 
ed the Creed ( and there are many of them ) 
have given any fuch fenfe of that Article of the 
Catholick^Church : Nay, it w^as not in the moft 
ancient forms of Faith : nor doth the Church 
truly Catholick teach any thing as neceflary to 
be believed to Salvation, but what is contained 
in the Creed. For we do, in their own fence, 
believe the CathoUck^Church ; but not the Ro-- 
7nan Cutholick^ChHrch (which their Creed will 
have to be the Mother and Miftrefs of all Church- 
es : ) bccaufe, to omit many other abfurdities 
which are in it, there was a C^r W/V ^Church be- 
fore there was a Romm : and to fay, that they 


Book VII. Chrifiiitn Religion. iqf 

believe the Catholick Church, meaning thereby 
the Roman^ is nothing more than to fay, they 
believe themfelves. 


I ^heir ahfurd Explication of the Vnity qf the 
Catholick Church. 

NOTHING therefore can be further from 
the Truth, than that Explication of the 
Vnity of the Catholick Chnrch which is deliver- 
ed in the Roman Catechifm^ publilhed by the Aur 
thority of the fame Pope Pirn IV. in purfuance 
of the Council of Trent. Wherein the Cate-- 
chumen is taught to believe and profefs, that the 
Catholick Church is one, not only becaufe of 
one Faith ( and other reafons mentioned by the 
Apoftle, Efhef. iv. ) and becaufe it is fubjed to 
one invifible Governour, which is Chrift : But, 
becaufe it is fithjeB alfo to one vifible Governor ^ who 
holds the Roman Chair ^ the legitimate Succefforof 
St. Peter. Concerning whom it is the unanimom 
opinion of all the Fathers^ that this vifible Head is 
Tiecejfary to confiitHtey and confcrve the Vnity of 
the Church. Andto this Head or Pafior^ Chrifi 
hath given the authority of ruling and governing 
the whole Churchy as the Vicar and Minifterofhis ' 

Thus that Catcchifm teaches, in the Firfl Part^ 
the IX- Article, n. 1 1, iz, 13. Which ( befides 
that it is confuted by the plain demonftration 
now mentioned ; that Chrift had a Catholick 
Church, which had Unity in it felf, when there 
O 3 was 

1^8 7he Truth of Book V 1 1- 

^N2S no Roman Church) is diredly contrary to 
the conftant Dodrine, not only of the Scripture ; 
but of all the Fathers ( whofe confent the]^ 
falQy ioaft of) and of many Popes of Rome:^ 
and of X;;ouncils alfo, both General, and partU 
cular^ even of the Councils of Later an and 
Trent which by approving the Five Firfi Gene- 
ral Councils, who condemn this Su|)remacy of 
the Bifliop of Romey dp in efFeit condemn it 


}VMch forbids us to joy n in Communion with 
' them ujJonfuphTerms^ 

TO that Church then we ought to adhere^ 
which hath kept the Rule of Faith, once 
delivered to the Saints, fifnple 'and unmixed 
with humane inventions. Which if we admits 
as ne^efTary to Salvation ^ we betray the truth 
of Chrifl:, and arc falfe and unjuft to innume-- 
table Chriftian Brethren : who by Baptifm are 
admitted into a ffiate of Salvation^ but hereby 
unmercifully cut off from the Bqdy of Chriftv 
though they have that Faith, which makes them 
true Members of it, • ' 

This is the Great Crinje of the Roman Church j 
and iiiay fufRce^ inftead of all other demonftra- 
tions^, to prove that they have corrupted them- 
felves, ^nd departed from the fimplicity that is 
inChrift. For this very Article alone ( which 
is a part of their Faith) that there is no Salvation, 
but by union with the Catholick Churchv 

Book VII. Chrifiian Religion. 19^ 

and that by fubjedion to it thrufts out of Hea- 
ven, not only the ancient Chriftian pious Empe- 
rors, who refufed fuch fubjedion: But many 
of their ancient Popes, who acknowledged their 
fubjedion was due to the Chriftian Emperors 
together with the ancient Patriarchs and Fathers, 
aflembled in many Councils ; and the moft fa- 
mous Chriftian Churches ; the moft glorious 
Martyrs and Saints of Chrift, that the beft time^ 
of Chriftianity have known ^ and, to fay no- 
thing of after Ages, the prefent Chriliians ojf 
Greece J Rnpaj Armenia-, Syriay Ethiopia ; who 
by this Article of fubjedion to the Catholich^ Ror 
man Churchy are all excluded from Chriftian 
communion, and muft perifti everlaftingly. 

For Bellonim fays, that in his travels he met 
with Nine forts of Chriftians at Jerufalem ; Eight 
of which Nine know nothing of this Univerfai 
Bilhop^ or do not regard him : and of the Ninth, 
there is fcarce half th^t acknowledges his Au- 

And yet there are Men among them, of no 
mean note and number, who have the confidence 
to tell us, that by the CathoUck^Churchy which 
we are bound to believe, is to be underftood the 
Bifhop of Rome : whofe Declarations, when he 
will determine any thing to be of Faith, we all 
ought to receive. And though wc are aftured, 
as much as we are that there was fuch a Perfon as 
St. Peter J that Chrift never gave him ( much 
left his SuccelTors ) any Authority at all over 
his whole Church : Yet now, to deny the Pope's 
Supremacy is fuch a Herefie, that let a Man be ne- 
ver fo Orthodox in all other points of the Catho- 
lick Faith, this alone is fufficient to make him be 
excommunicated and cut off from the Body of 
'thrift. O 4 Wit« 

200 T^e J'mh of Book VII. 

\Vitners our King Hef7ry Vlll. vvhowas ex- 
communicated, and his Kingdom given away 
for no other fault, by a Bull of Panl th^ Third : 
who affirms in the beginning of that BuH, that 
herein'he aded by Divine authority , which ( ac- 
cording as God faith in the Vroph^t Jeremiah^ 
had fet him over Nations and Kingdoms^ to root 
yp and deftroy^ as well as to build and plant ; 
having the fupreme power o ver all Kings and People^ 
throughoHt the whole Earth. Whichcertainly is 
fuch new Language, never known in the Church 
for many Ages ^ that they who are not convin^ 
ted thereby of the corriiption of Chriftian Reli- 
gion in the Roman Churchjhave their Eyes blind- 
ed with the Worldly Splendor of it. 


Bt^t on the other ftde^ not to flight Epfcofal 

YET on the other hand, it mult be acknow- 
ledged, that this enormous power which 
they have ufurped, is a very flrong proof of the 
high 'Authority of' Chriftian Bifliops in the 
Church; arid of the great reverence that was 
^aid tb them by Chriltian People. Who other- 
ways wduld never have thus fubmittcd to their 
will and pleafure had not the obedience which 
they had been wont always to yield to their au-^ 
thority, difpofed therii to be brought by little 
and little under an abfolutefubjedtion. 
■ ■ Nor would there have been reafon for thofe 
Cautions, which St. Peter gives to the Governors 
C.,.- • . . . of 

Book y JI. Chrijlian Religion. 20 1 

of God/s Church (riot at Kor^i;^ but clfewhere, 
I'Pet. 5. 2, 3. ) not to Lord it over them : if they 
had DQt been invefted with a power, which all 
Gjhriftians reverenced fo much^that it might more 
eafily be abufed, than contemned j and fooner 
perfvvade People to follow them with a blind 
obedience, than to flight their judgment, and 
refufe to conform to their Injundions. 

And therefore whofoever they are that novy 
defpifeall Ecclefiaftical Autliority, we may be 
i!ure they have fwerved from the true Principles 
of Chriftianity : and they alfo are altogether in-f 
excufabje, who fliake o/F the fepifcopal Govern- 
ment, and refufe to be fubjedt to it, under a 
pretence that there ought to be an equality 
among Chrilt's Minifters. Which as it isagainft 
the pradice of the whole Church for many Ages, 
from the beginning : So diredly oppofes the 
Inftitutionof Chrift, who fethis Apoftles in a 
fuperiority to the LXX h as his Apoftles fet fuch 
Men as Tirnothy and Tittis in a fuperiority over 
the Presbyteries of thofe Churches, which they 
could no longer attend themfelves. 


Arguments enough in the foregoing Books ^ to 
prove the true Chrijlian Religion not to be 
Jincerely preferved in the Roman Church: 
one u their tpay of rvorjhip. 

IT would be eafie to Ihcw how much the Ro- 
man Church hath deviated from the Rule of 
faith, by confidering particularly the falfity of 

^-v' . . ' - - . " ^ every 

202 The Tmth of Book VIL 

every one of thofe Dodrines which they have 
added to the ancient Creeds. But it will be more 
proper^ in fo (hort a Treatife as this^ only to 
bring to the Readers mind fome Principles in the 
foregoing Books ; which dired us as plainly to 
rejedt Popery, ( and upon the very fame ground) 
as tbofc falfe Religions, for whofe confutation 
be alledges them. 

And f/r/?, let the Reader again weigh his 
Arguments againft the worfhip of the Pagans^ 
and he will find them, in feveral things, as ftrong 
againft the worfhip of t\i^ Roman Church: whofe 
practices, it will hereby appear, are no lefs faulty 
than their Faith. As for example, in the wor- 
Ibipof Angels, and Saints. 

For the former, Theylhould not only (as he 
difcourfes there, BoohJ.V* ) in their very wor/hip 
make an evident difference between the moft 
high God and thofe Angels to whom they conf- 
mcnd themfelves, ( which they do not do in the 
Roman Ch\\ic\\^ but quite contrary, in the exter- 
nal ads of adoration have none that are appro* 
priated to God alone, but are all common to him 
with others ; as adoration^ invocation^ burning in- 
eenfe^ nay offering the Sacrifice of the L^taf in 
their honour^ and making vows to them ) but be 
fatisfiedalfo what order there is among the An- 
gels ; what good may be expeded from each of 
them and what honour the moft high God is 
willing fhould bebeftowed upon every one of 
them. All which being wanting, ( for there is 
nothing revealed about luch matters ) it is plain 
from thence, how uncertain that Religion is, and 
how much fafer it would be for them to betake 
themfelves, as wc do,to the worfhip of Almighty 
God alone. Efpccially for that^ to whomfoever 


Book VII. Chrifikn Religioff. 

He is favourable, to them the holy Angels muli: 
needs be kind and ferviceable ( though no Peti- 
tions be made to them ) being the Minifters and 
Servants of the moft High : who hath revealed 
this to us, that He hath made them all fubjedt to 
jefusChrift J to be fent forth by Him, for the 
good of thole who fliall be heirs of Salvation. In 
the number of which, they, above ali others, 
have reafon to hope to be, who have fo great a 
refped to Hi$ Majefty, and confidence in his 
Goodnefs, that for fear of offending Him^ they 
dare worlhip none but Himfelf alone : refting 
afltired. He will deal well with them, even for 
this reafon ; becaufe they have fuch a regard to 
Him, as not to prefume^ without his warrapt and 
authority, fo ni'pch as to recommend themfclves 
to Him, byany Angel in Heaven, though ner 
'verfo greats but by his only begotten Son Jefus 
Chrift alone, who is the Head of them all, and 
whom He hath confccrated to be our perpetual 
Jnterceflbr with Him. j 

The like we may fay oFthe Worlhip of Saints j 
to whom all Prayers are fruitlefs and vain, un^ 
|efs they be able to do fomething for their Sup- 
plicants. Of which they have no certainty nor 
is there mgre ground to fay that they can, than 
that they cannot ; but rather lefs ground : fince 
it is inconceivable how they fhould be able to 
hear and aiTift fo many, as addrefs themfelves to 
the fame Saint, in feveral far diftanc parts of the 
World: without fuppofing them to be equal to 
our blefled Saviour ( for they have as many, if 
liotmore, Supplicants as He) by fuch an union 
6S He hath with the Divinity. 

They wdrfliipalfo, whicii is ftill worfe, fuch 
for Saints, as never wf re in being; and others 


2o4 Tf^e Truth of Book VII, 

whpfe Saintfhip there is top much reafon to que- 
ftipn, Ibeipg appareptly guilty of fuch crimes, 
as are inconfiltent with it. For ioftance, pur 
Thomas a Becket (by whofe blood, they have 
prayed our Lord Chrift, that they may afcend 
into Heaven; anddoftill pray, (uponD^cm^. 
29O that they who implore his help may h4ye 
the faving effetlofhis Petitions) v^hom our Fore- 
fathers, even in the time of Popery, looktujDon 
as a perjuf ed Perfon, and as a Traitor : being 
not only called fo by the King ; but in Parliament 
sccufed of Treafon, the Bifnops as well as others 
being prefent and the Bi/hop of Winchefier 
pronouncing the fentence againft him. 

In fhojrt, the Devotions of th^Romm Church 
are fo like the ancient Idolatry \ that the cun- 
ningeft Man in the World cannot find any diffe- 
rence, without a great many nice andfubtildi- 
ftindious : which in pradice make no difference 
at all. 


Another U the wsy of promoting their Relt- 

THERE is this Argument alfo againfl: it 
(as Grotim fpeaks of Pagamfm^ Book 4^ ) taken from the Religion it felf; that 
if it be not fuppprtcd by humane power, or po- 
licy,inunediately it falls to the ground. For as the 
Church of Rome (it hath been obferved by wife 
Men of our own ) got and increafed its abfolute 
Authority over Mens confciences, by obtruding 
■ ' ^ on 

Book VII. Chrifihn Religion. 20 5 

on the World fuppofititious Writings^ and cor- 
rupting the Monuments of former times y by falfe 
Miracles^ and forging falfe ftories ; by Wars 
alfo and Perfecutions ; by Maflacres, Treafons 
and Rebellions in Ihort, by all manner of €ar- 
nai means, whether violent or fraudulent : fo 
take away thefe fupports, and that Religion 
cannot ftand by its own ftrength. 

And truly his feafon in the Third Sedlion of 
the fame Book againft the Taganij^j worfhip, that 
it was from evil Spirits, becaufethey inftigated 
their Worfhippers to deftroy them that worlhip- 
pedoneGod^ holds good ftill (if there be any 
force in it ) to prove the Roman Church not to be 
acted by the good Spirit of God ^ becaufe they 
would not let riiofe live ( had they fufficient 
power ) who worfhip only one God, the Father, 
Son, and Holy Ghoit V and content themfeives 
with the Belief before mentioned, into which 
they were Baptized ^ not prefuming to fuper- 
add any thing elfe, as neceffary to Salvation. 

And, which is worfe^ while they have beea 
moft cruel to thofe, who for fear of offending 
God, dare not allow the worfbip they give to 
Saints, which they think belongs to him alone ; 
nor fall down before the Sacrament and adore 
it, as very God Himfelf They have tolerated 
fuch without any cenfure, who have raifed 
Si. Francis into an equality with, if not fuperi- 
ority unto our blefled Saviour ^ and made the 
bleffed Virgin a kind of Goddefs nay called the 
Pofe the King of Kings, and the Lord of Lords 
giving him fuch a power over all Kings and Kingi^ 
' doms, as fober Men among themfeives are a- 
I ihamed to own. Wliich is jufl: after the example 
' of the Pagans ^ among whom, as Grotim obferves, 


26S frtittf of Book Vn. 

it was lawful for the Voets^ to fing what they 
pleafed, though rieverfo lewd^ concerning the 
Gods, and for tht Epicnres to take Providence 
out of the World : while the Jews were made 
ridiculous, and the Chriftians moft barbaroufly 
tifed, as if they had been the vileft of Mankind. 
Of which more anon. 


The Romanijls themfelveS overthrow theit 
own Religion. 

TH A argument alfo which he urges for 
Chril^ianity againft the Pagans^ that the 
chief Point's of Chriftian Dodlrine, were ac- 
knowledgj^d by fome or other of the beft and 
gi^ateft among them ^ may be ufed by us alfo- 
lor the Faith to which we now hold : there be- 
ing feverial learned Writers in the Roman Church,^ 
who havp acknowledged our belief to be fuffici- 
cnt to Salvation 5 and the points which they 
have fuperadded, having been lookt upon by the 
ftioft excellent Perfons among them, only as meer 
Schoiaftical opinions^ and not certain Truths, 
of which we can have a full alTurance. 

Here I might ftiew, hov/ the fnfficiency of the 
Scripture hath been owned 5 aiid the Afoftles 
Creed likewife confeffed to contam all things that 
ere abfolutely neceflary to be believed to; Salva- 
tion. But becaufe I would not have this Book 
fwell above the bignefs of the foregoing, I fiiall 
let them alone: and inftance only in the Do- 
ctrine of frarjfHbfiamatiort^y^hiQh isnoY/ prefled 


BookVII. ChfiflUn Rdigion. I07 

with fo much violence upon the Chriftian World j 
but moft plainly condemned by G r at ian in their 
Camn Law^ and by the Anthor^ or j^nthors of 
the Canonof the Maf it felf- 

About the former we may befatisfied out of 
the Decretumy if we look into the Third p^vt^ 
and the fecond Diftindion, concerning Confecra- 
tion. Where in the XLVIII.chap. outof SuJIh^ 
ftin and Frojpevj he fays^ The heavenly hread^ 
which is truly Chrifts fiejh^ fuo modo, after a fort 
or manner is called the Body of Chrifi : whereas 
revera in truth it is the Sasrament of his Body^ 
which was hanged upon the Crof \ and the facri^ 
facing of the flejli of Chrifi^ by the hand of the 
I^riefi^ is called his death^ and fajfion^ and cruci- 
fixion^ not in the J ruth of the things but in a fig^ 
nifying myftery. Which words are fo diredly 
againft the prefent fenfe of the Roman Church, 
that no Proteftant can fpeak more exprefly and 
clearly againft it ; nor defire a plainer confuta- 
tion of it-, unlefs it be that of the Glof upon 
thofe words-, which is this : The celeftial Sacra- 
tnent-y which truly refrefents the fiejb of Chrifi^ is 
faid to be the Body of Chrifi ^ but improperly : 
whence it is faid to be foy fuo modo, fed non rei 
veritate, after a manner-, but not in the truth of 
the thing. So the fenfe is^ it is called Chrifis 
body \ thatis^ it is jTgnified thereby. 

And if we look further into the LII. chapter^ 
we find he faith Chrift was facrificed but once^ 
in femetipfo, in himfelf^ when he hung upon the 
Cr^/?5&c. Tet is offered daily in Sacramento, in 
xhe Sacrament^ which the Church frequents in nie- 
mory of that thing. Which Sacrifice in the next 
Chapter he calls exemplum^ the example, or re- 
femblance of that upon the Crofs, offered m 
*: remem- 

!io^ rfjetrut^of Bool^VII. 

remembf ance of his Death. Which is fufEcient 
to convince us that they believed in thofe days-^ 
as w^e do now, and not as the Roman Church 
doth elfe He would riot have called that, which 
he fays was truly the flefh of Chrift, the heavenly 
bread. Buttd put all out of dotibt, let us turn 
to the Ixxii. Chapter, and there we find thefe 
remarkable words out of ^t. Auftin^ which fully 
explain the bufinefs^ Becaufe it is not lawful for 
Chrift to he devoured by okr teeth^ therefore our 
Lord would have this Bread and this Wine in a My^ 
J?^ry, by confecrationof the Holy Spirit^ to be po^ 
tentially created his fejh and bloody and to be daily 
tnyfiicaRy offered for the life of the World, The^;, 
are potentially then or virtually made his Body and 
filood, though but Bread and Wine in them- 
felvcs : and of this Sacrifice which is thus wonder-- 
fully made in commemoration of Chrifiy ( as he 
adds out of St. Hier. ch. Ixxvi. ) it is lawful to 
eat hut o f that which Chrifi offered on the Crof^ 
fecundumfe, according to it felf none can eat. 
. But the Canon of the Maf will more abundant- 
ly convince us j that he or they that made ity did 
not believe any thing of Tranfubftantiation. For 
Firfi^ after the Confecration of the Bread and 
Wine, thePrieft fignsthem r^*;? times, at leaft, 
with the fign of the Crofs : which can have no 
excufe made for it, ( but is the greateft impu- 
dence) if it be indeed Chrift Himfcif who lies 
before the Prieft, whom he thus croiTes ^ For 
fure he doth not intend to blefs Chrijt^or to drive 
away the Devil from him,or any fuch like, thin^, 
for which thofe Croflings are ufed in that Church. 

But more than this, {idly-,) it is obfervable, 
that after Confecration alfo, the Prieft ftill calls 
C6rift^s Body, Panew SatMnmj the holy Bireatl 

Book VIL Chriflian Religion. 209 

©f Eternal life; which fhews thatv when this 
Rule was made, they believed the Bread to be ilifl 

A further Indication of which, is, that (3^(y) 
the Prieft proceeds to befeech God, that He 
would vouchfafe to look upon that Sacrifice of his 
gift 5^ with a propitious and ferene countenance 5, 
and to accept them, as He did the gift of his 
Servant Ahel^ and the Sacrifice of Abraham^ and 
that which his High-Prieft Melchifedeck^offQiQd 
to Him. Which is moft abfurdly fpoken, if the 
Prieft there offer Chrifthimfelf unto God y For 
then he intercedes with him for our Interceflbr, 
as if he needed our Prayers : and befides, com- 
jbares Him with the firft-fruits of the Flock, and 
the fpoils of War ^ which is fo incongruous^ 
andfo much below his heavenlyglory,: that an 
unprejudiced Man cannot but think, they who 
compofedthat Prayer, looked uponthofe gifts 
which they offered, as ftill Bread and Wine. 

Which appears more fully ( /{thly ) from what 
follows in the next Prayer, where, bowing pro- 
foundly, and laying his hands upon the Altar^ 
the Prieft humbly intreats God in this manner ^ 
Command thefe things to be carried by the hands of 
thy holy Angel ^ tv thy high Altar ^ into thefrefcnce 
of thy Divine Majefiy. . Where there are two 
plain teftimonies againft their prefent Doftrinee 
For Firfi^ nothing but the Bread and Wine caji 
be called hac thefe things ; which in no propriety 
of fpeech can iignifie the very natural body of 
Chrift. Who (^ Jecondly) czn by none of GodV 
Angels be carried into Heaven, being there al- 
ready ; nor brought more than hfe is into the 
prefencc of th^ Divine Majefty,where He was be- 
fore the Prieft faid Mafs, and fits for ever there at 
God^s right hand; P Had 

2 1 o The Truth of Book VII. 

Had they thatcompofed this Prayer believed 
any thing oiTranfuhfiamiation^ they would have 
faid, (and could not have faid otherways, if 
they faid any thing of this matter) Almighty God^ 
behold here-y before me H^on thy Altar ^ lies thy only 
begotten Son Jefiu Chrifi^ by my facrifice unto 
Thee : that very Chrift vpho is at thy right hand^ 
J now take into my hands to pre fen t unto thy Majc- 
fty^ under the Form of Bread and Wine, Him 
thoH canfi not reje^^ nor me his Trie ft ^ -who offer 
Him unto Thee^ &c. Or fome fuch like words, 
more befitting their prefent notions, than de- 
firing an Angel may carry what the Prieft offers, 
and prefent it unto GOD. 

But we find quite contrary^ which is the laft 
thing I fliall obferve, that in conclufion, the Prieft 
acknowledges, that by Chrift Jefus God always 
creates^ and fanElifies and cjuickens^ and bleffes 
( making a crofs upon the Hoft and the Chalice, 
at every one of thofe three laft words) all thefc 
good things. Which can be meant of nothing 
t)ut the Bread and Wine confecrated to the 
commemoration and reprcfentation of Chrift's 
body and blood facrificed for us. For Chrift's 
own very natural body and blood cannot in any 
tolerable fenfe, be faid to be continually created 
and quickned, or made alive : unlefs you will 
fuppofe him to have been dead before, nay not 
to have been at all. For creation implies the thing 
not to have been ; and vivification^ not to have 
been then alive, when it wasquickned. 

Yet this fancy, of Chrifts real ^refence in the 
Sacrament^ byTranfubftantiation^ againft which 
there arc fuch numerous Teftimonies in their 
own Communion Service, is now become the 
main Article of their Religion ^ For we all know 


Book VI !• Chrifthn Religion. 211 

to our great grief and aftoniJliment, that when 
the publick Authority of this Realm was on their 
iide-, fubfcription was not urged to any Article 
of their Religion upon fuch violent and bloody 
terms, as unto this of the Red Frefence, The 
Myftery of which iniquity-, as a great Man of our 
bwnfaid., in the Age before us, cannot be bet- 
ter refolved than into the powerful and deceit- 
ful working of Satan;, who delights thus to do 
dcfpite to our Lord, and to his Religion; by 
feducing his profefled Subjefts into a belief of 
fuch things as make them and Him ridiculous 
unto unbelievers and ingage them in the worft 
kind of Rebellion, he could imagine, by wor- 
Ihipping Bread and Wine inftead of their Savi=* 
our : and all this upon the leafl: occafions and 
fhalloweft reafons. 


Other Infiance^ of it. 

BU T befides thefe plain confelGons of that 
Church againft it felf, there are many other 
things, (which I fhall but juft name) wherein 
we have the teftimony of feveral of their own 
learned Men (ready to be produced) for our, and 
againft their belief: proving clearly that the 
refent, is not the old Religion of that Church i 
ut that they have brought into it many Innova- 
tions : by adding to the Canonical Books of Scri- 
ptHre ; by making their vulgar Latin Tranjlatiori 
of the Bible ( about which they themfelves can- 
Hot agree) amhemicaly by forbidding the People 

P 2^ f& 

212 The Truth of Book VII. 

to read the hc-ly Scripures in their own Langmge 
a.nd by denying them the puhliek^Prayers in a Lan- 
guage they under and ^ hy giving the Pope^ not 
only a new Title of Vniverfal Bijhop^ but an au- 
thority ^/nd jurifdiUion') which wa6 never heard of 
for many Ages \ by increafing the number of Sa^ 
craments^ and altering their nature ; by taking 
away the Cup from the People ; and turning the Sa^ 
crament of Chrifis body and blood into a proper ex^ 
piatory facrifice ; by celebrating the Eucharifi^ 
without any body to communicate-^ by fetting up 
Images in Churches^ and ordaining Religious Wor- 
fiiiptobe given to them\ by invocating Saints and 
Angels ; ( as was faid before ) and by the DoBrine 
of Purgatory^ and Indulgences-, and many other \ 
together with a V aft number of ftrange ceremonies^ 
in the making holy water ^ confecrating bells ^ &c. 
For which no antiquity can be pretended. 

The wofnl efFed of which is this ( if we may 
fpeak the plain Truth ) that by preffing upon 
Mens belief a great deal too much, and placing 
great vertue in trifles, they have tempted Men 
to believe nothing at alL , As is apparent from 
hence; that where and when (as an excellent 
Writer of our ownfpeaks) this Religion hath 
moftabfolutely commanded, there andttenA- 
theifm or Infidelity hath molt abounded. And 
how fliould it do otherwife ? when, as he ob- 
ferves, fo many lying Legends have been obtru- 
ded upon Mens belief,and fo many falfe Miracles 
forged to juftifie them, as are very likely to make 
fufpicious Men queftion the truth of all : And 
fo many weak and frivolous ceremonies devifed, 
and fuch abundance of ridiculous obfervances in 
Religion introduced, as are no lefs apt to beget 
a fceret contempt and fcorn of it in w itty Men : 

Book VIL Chriftim Religion. 21 1 

and confequently Atheifm and Impiety if they 
have this perfwafion fetled in their mind ( which 
is indeavoured to be rooted in them from their 
cchiid-hood ) that if they be not of that Religion^ 
they were as good be of none at all : And when 
a great part alfo of the Dodrines now mention- 
ed, fo apparently make for the temporal ends 
of thofe who teach them ; that fagacious Men 
can fearer forbear thinking, they were on pur- 
pofe devifed to ferve thole defigns : That par- 
ticular dodrine alfo of Tranfuhftrntiation being 
fo portentous, that joyned with the forenamed 
perfwafion of No Pafifis no Chriftiansj it hath 
in all probability brought more than Averroes 
to this refolution ftnce Chriftians eat that which 
they adore^ let my Soul be among the Philofophers : 
And lafily-, the pretence which is fo common, 
that there is no ground to believe the Scriptures, 
but their Churches infallibility ; and yet no 
ground to believe their Churches infallibility, 
but fome Texts of Scripture ; being too plain a 
way to lead thofe who difcern the labyrinth 
wherein they are, to believe neither Church nor 


Whereby they have fpoiled Chrifiianity as the 
Pagans did the Natural Religion, 

THESE things, which have been already 
urged by the Writers of our Church, for 
the conviction of thofe who are capable of it, I 
repeat here again ^ becaufe they feem to me very 
P 3 power- 

214 Triith of Book VII. 

powerful for the prefervation of thofe, who 
are not already tainted, or too far gone in that 
delufion. Which is fo great, ( that to fum up 
all belonging to this Head ) v/emayfafely fay. 
Popery is jult fuch a depravation of the true Chri- 
Ilian Religion, '^.^Vag(!ini[mv^^% of the Natural 
Religion, There cannot be a righter conception 
of it, than this which appears too plainly, in 
theabfnrd dodrines and opinions, which they 
have mingled with the Chriftian Faith *, in their 
niultiplied fuperftitions ^ in their fabulous re- 
lations of the Saints, wherein they have furpaffed 
the very Toet^ themfelves ; and ( to pafs by the 
reft ) in their proftrating themfelves before 
Images ; and giving religious worfhip to Men 

Which laft inftance, furniflied the Pagans of 
Cochin with thisanfwerto thejefuits (^z%Chri^. 
Sorrm^ om of that Order, relates) when they 
prefled upon them the belief of one Gpd, and no 
jiiore. We do believe it, faid they •, but thofe 
whom you fee us worfhip in their Images, were 
Men of great Sandity ; whom pious People 
therefore worfliip according to their merit, jufl: 
as you give to the Apoftles and Martyrs and Con- 
feffors divers degrees of honour and religious fer:- 
vice, as you know them to have excelled in virtue 
and piety. And that they inight confirm this to be 
their fenfe of the Divinity, they bid the Jefuits 
obferve one part of the x^ltar in their Temple 
to be void of Images, and to be hid in an obfcure 
and dark place ; which they faid was the proper 
feat of the mofthigh God, the Maker of Heaven 
and Earth, who could not be rcprcfented in any 
form and fhape and that the Images which ftood 
about that place were the reprefentations of their 


Book VII. Chrijlian Religion. 215 

IntercefTors with Him ; who having great power 
with the moil high God^ did obtain many gifts 
and bleHings for thofe that invocated them . How 
this differs from the notions of the Roman 
Church, I do not fee; unkfs it beinthis^ that 
they have fometimes adventured to reprefent 
God himfelf in a fhape, Otherwife the worfliip 
is the very fame ( the dead Men, who are the 
objeds of it, only changed ) and may very well 
^ jullifie us, if we fay, ( and th§rein we fpeak 
very moderately ) that their rvorpip is an Image^ 
, /It leafi of the ancient Idolatry. And moves them 
( to make the refcmblance more perfed ) unto 
the very fame rage and violence, which was in 
the Pagans, againfl; all thofe that differ from 
them, and cannot confent to wwfhip God in that 
w^ay : profecuting them with all manner of 
cruelty, as if they were utter enemies of God, 
and of all Religion. 

6y which we may certainly know that they are 
fo far from being the only true Chriftians, that 
they are a very degenerate part of Chrifls Church: 
wanting that great mark of his faithful Difci- 
ples, to love one another^ even as Chrifi loved 
To which they are fuch ftrangers, that quite 
contrary, they not only hate and pcrfecute, but 
endeavour, as I faid, to root out thofe from the 
face of the Esrth ; who obediently believe all 
that they can find our Lord and his Apoftles have 
delivered and profefs they are ready with all 
their hearts to receive and do, whatfoever any 
body can further teach them, to be his mind : 
Nay, are very defirous and diligent to know it ; 
fparing no pains to underftand the whole Truth, 
as it is inChrift Jefus. 



7he rrutb of Book VII. 


A^fiver to what they fay about Miracles. 

THEY pretend indeed abundance of Mira- 
cles wrought in their Church, asafuffici- 
ent condemnation of thofe who obftinately refufe 
to invocate Saints, to worfhip tiieir Images and 
the confecrated Hoft, to believe Purgatory and 
all other things, for the proof of which thefe 
-wonders are alledged. But herein alfo they imi- 
tate the Pagans, who w^ere guilty of the like de- 
ceit : and the fame anfwer w^iil ferve here^which 
Grotim gives there ( L .iv. SeB:. 8. j in his con- 
futation of the old Idolatry. For f the 
v/ifefl: Men among them have rejeded many of 
thefe Miracles, as not fupported by the teftimony 
bfany credible witnefles \ nay, as plain fidlions. 
Others alfo of them^ which are pretended to be 
of better credit, hapned infome private place, 
in the night, before one or two perfons : whofe 
eyes crafty Priefts ( as he fpeaks ) might eafily 
delude wath falfe fhews and counterfeit appea- 
rances of things. And further there are others 
v/hich only raife admiration among People igno- 
rant of the nature of things j and are iio true 

' I deny not, but there may have things been 
done among them, which no humane power could 
efFedl by the ftrength of natural caufes ; and yet 
no Divine, that is, omnipotent Power be need- 
ful to their produdion. For thofe Spirits, which 
are interpofed between God and Man, are able 
by their nimblenefs, cunning, activity, and 
: : - . . . ftrength 

Book VIL Chrijlian Religion. ^I'j 

Itrength to make fuch ftrange application of 
things (very diftant) one to another, as fhall 
aftonifli the Spectators with wonderful efFedls. 
But there is too great reafon to think they are 
not good Spirits, that dp thefe feats becaufe 
they revive hereby the ancient fuperftition, or 
uphold the linage of it ft ill in the Chriftian 
World ; to the great diflionour of our Saviour, 
and the indangering the Souls of his People. 
Who have been fo far mifled, as not only to fan- 
cy great Virtue in the Images of the Saints ^ and 
to cry up alfo fome Images, particularly of pur 
Lady ( of Loretto for inftance ) as indued with 

- fome fingular power and virtue, which is not to 
be found in others : but to honour them fo high- 
ly, as for one Miracle faid to be done by a Cruci-- 
fix J to report a hundred to be wrought at fuch 
or fuch a Shrine of hers. 

< It is very confiderable alfo ( to omit the reft ) 
which he notes, in the V. Book, out of the Law 
of Mofes ^ that it fuppofes God might permit 
fome wonders to be done, only for their trial ; 
whether the People would perfift in the worf]iip 
of the true God which had been confirmed by 
undoubted and far greater and more numerous 
Miracles. Read D^'/z/^^r-xiii. 1,2, 3, &c. 
- This is excellently expreffed, and with ad van- 
t-age, by a great Man of our own *, in thefe vvords^ 
or to this effect. Tjhe Doftrine which we be- 
lieve, that is, the Bible, hath been cqnfirmed, 
as is confeiled on all fides, by innumerable fuper- 
natural and truly Divine Miracles ; and confe- 
quently the Dodrine of t]\Q Roman Church, 
which in many points is plainly oppofite to the 
Bible, is condemned by them : I mean the Mira- 
cles of Chrift and his Apoftles. And therefore 

ai8 The Trnth of Book VIL 

if any ftrange things have been done in that 
Church, they prove nothing but the truth of 
Scripture : which foretold, that ( God's Pro- 
vidence permitting it, and the wickednefs of the 
World deferving it ) grange figns^ and wonders 
^ould be wrought'^ to confirm falfe doBrine ; that 
they which love not the Truth might he given over 
to firong delufions. So that now we have reafon 
rather to fufped and be afraid of pretended Mi- 
racles, as figns of falfe Dodrine than much to 
regard them, as certain arguments of Truth. 
Neither is it ftrange^ that God jhould permit fome 
trne wonders to be done^ to delude thofe who have 
forged fo many wonder to deceive the World. 


Anfwer to another OhjeBion. 

BU T it is not likely, they fay, that Religion 
fhould be thus depraved in the Roman 
Churchy becaufe their Anceftorswere Men of 
greater vertue andhonefty, than to fufFer the 
ieaft alteration. 

Which is the very thing that is alledged by 
the Jews^ why they Ihould not believe our Savi^ 
our was unjuftly condemned, and his Religion 
rejeded by their Priefts and Elders as Grotius 
obferves in the Vth. Book. Out of which I 
might produce feveral things, as I have done out 
of the foregoing, to prove the vanity of the Ro- 
fnijli Traditions, as well as of the Jewijh ; and 
fhewalfo how they have brought h^ck Judaifm^ 
ia 2 great meafure, by the vau burden of Rites 

Book VII. ChriJlUn Religion. 219 

and Ceremonies, wherewith they have incum- 
bered Chriftian Religion t But I fliall wave all 
this ( becaufe I would make this Book as lliort 
as the reft ) and only obferve, in anfwer to what 
was now pretended that whofoever fhall con- 
fider ( as he fpeaks of the Anceftors of the Jews ) 
what kind of Men for feveral Ages fate in the 
Chair of Rome'^ and how ignorant the People 
generally were; he cannot wonder at the cor- 
ruption, of which we complain. 

Let him but read, Firfi^ the cenfures which 
their own Authors have palTed upon feveral 
Po^es-, as meer Epicures, and Men void of all Re- 
ligion, (^c. And then the bitter complaints which 
St. Bernard himfelf makes ( and that while he 
wrote to a Pope ) of the Vices which were then 
annexed, even to the very Papacy: and further, 
the defcription which fuch Men, as Marfilim of 
Padua make of the Church of Rome^ the whole 
•Body of which, he faith, was fo infeded, by 
the plenitude of power, which is allowed to the 
Pope, that it might be more truly called a Ihop 
of TrafRck, nay a Den of Thieves, than a 
Church of Chrift : and ( to come nearer to our 
own times ) the forwardnefs of their People, 
even lince the Reformation, toworfhip Men as 
Saints ^ before they were canonized by the Pope : 
and he will not think there hath been always fuch 
care and caution ufed about that and fuch like 
matters, as they would have us believe. 

We have a memorable inftancepf this thing 
laft mentioned ( to meddle with no other ) in 
the Founder of the Jefuits Order, Ignatim 
Loiela : by whofe merits People recommended 
themfelves to God ( if we may believe the Pope 
liimfelf) before he was declared to be a Saint. 


1220 The truth of Book VII. 

So Vrban VIII, informs us in his very Bull or 
Decretal Letters for his Canonization : where 
feveral miraculous Works are faid to have been 
done fcrthofe, wlio fled to his help, and reli- 
gioufly worlhipped his Image, and commended 
themfelves to him ( as the words are) with all 
their heart. He was made indeed a Beato by the 
preceeding Pope : But the like ftories are told 
of Xavier^ one of Ignatim his Companions, un- 
to whofe interceflion the People applied them- 
felves, and hoped in his merits ( as the Bull for 
his Sainting tells us ) even before he was made 
a Beato. So exceeding prone they have been of 
late to run into Superftition ; as they were more 
long ago in the days of St. Manin^ who broke 
down an Altar, which had been fet up by for- 
Bier Bilhops themfelves, in honour of a Martyr, 
as the People called him : who proved to be no 
better than a Highway-man ( as St. Martin dif- 
covered ) that had been executed for his Rob- 
beries, and there buried. 


Popery and Mahomettfm had the fame OrigL 

WE may fafely therefore affirm, that the 
account which C/m/^ gives, in the be- 
ginning of the VI. Book, of the rife of Maho^ 
metifm^ n\ay ferve as well for the Original of 
Popery, Which took its rife from the great 
decay of true piety, and the vain jangling that 
fell out among Chriftian People, by imploying 


Book VII. Chrifiim Religion. 221 

their time in curious Queftions : which made the 
vulgar at laft not know what to believe, and to 
lay the fault upon the Scriptures ^ nay to avoid 
them as hurtful and dangerous. And then it 
was eafie to lead them any whither, when they 
had forfaken the Light which fliewed them their 
way : and began alfo to place Religion, not in 
purity of mind, but in Rites and Ceremonies ^ 
and to content themfelves in fuch things, as 
ferved rather to exercife the Body^than to amend 
the Soul. 

Infhort, that falfe Prophet Mahomet^ and an 
Vniverfal Bijhopy fprang up both together, very 
near the fame time : as Treafon and Idolatry fet- 
led themfelves alfo together at the fame time in 
the Age following. For the P(?p^ under the pre- 
tence of retaining Images, which the Confian- 
tinofolitane Emperour deftroyed, revolted from 
him ; denyed him the tribute that was wont, till 
then, to be paid him, even out of Rome it felf, 
as well as other places ^ and, denying him all 
obedience, plainly thruft him out of /f^/y. This 
account Zonaras^ and others give of Gregory the 
IPs proceeding againft Leo Ifaurm : and thus 
the Bijhop of Rome^ by his Pafal Authority-, be- 
came the firfi Author of defeiiion from a lawful 
TrincC'^ upon the account of Religion. 



T'he Truth of 

Book VIL 


%pports its felf by the fame means. 

IF we look further into what was faid before 
about Mahometifm^ we fhall find that Popery 
Hands, and upholds it felf, by the very fame 
fhameful means, which keep up the Religion of 
that falfe Prophet. By force, that is, and vio- 
lence: compelling Men, where they have any 
power, to confent to what they fay, or rather to 
feign a confent to what they do not believe. 
Which difcovers the weaknefs of that Religion^ 
andofthe reafons of thole that profefs it : For 
he that extorts aflent (as was faid in the Book 
foregoing ) by fenfeof pain, or fear of punifh- 
ment ^ plainly confelTes, by that very proceeding, 
thathediitruftshis Arguments. 

At the bell, they require belief of Men, with- 
out all liberty of inquiring into Religion, For 
the vulgar (^juftasinT^/ri^jy) are prohibited to 
read the Books which are accounted holy : which 
is a manifeft fign of its iniquity (as he there 
fpeaks of the T^/r^^; Religion ; ) forjuftlymay 
that merchandize be fufpeded,which is obtruded 
upon this condition that it muft not be lookt 
into, nor examined. This is the way of the 
groflefl deceivers ^ who will not fubmit them- 
felves to a trial, and refufe to give any account : 
but will havens fubmit to their Authority, and 
rake, what fuch men as they fay, upon trufl:. 
Which is the Method of the RoinM Church, who 
are wont to put doubting of any fart of their do-- 
Srine among mortal fins v Andfo, for fear what 


Book VII. Chriflhn Religion. 22 J 

the iflue may be, will not fufFer their People to 
try their Religion ; with indifference, that is, 
with true liberty of judgment, and with a rcfo- 
lution, to doubt of it, if the grounds of it ap- 
pear upon examination to be uncertain, and to 
leave it, if they prove apparently falfe. 

It is true indeed ( as it there follows ) there is 
not in every Man the like capacity of knowledge^ 
and quickfightednefs to difcern between truth 
and fallhood : Many alfoare carried away into 
error by pride others by inordinate paflions or 
affedions-, andfomc bycuftomeand imitation, 
or by the weaknefs of their underftandings, and 
forwardnefs to' judge without due confideration, 
or advice with their proper Guides. Butthofe 
very Books, which the Roman Church pretends 
may miflead Men ( and therefore will not let 
them ufe ) teach them in the firft and principal 
place to purge themfelves from all naughty af- 
feftions •, and then to be fober-minded, and not 
too forward to determine things on their own 
heads ^ but to reverence their judgments, who 
are over them in the Lord : and not to pretend 
to Religion, nor imagine they can judge a-right, 
till they be humble, and meek, and without any 
other defign, than this alone of faving their 
Souls. Now the Divine Goodnefs forbids us to 
think, that fuch Men fliall not be able to find the 
way to eternal Salvation,who feek for it in God's 
own Word, and in this manner ; without any 
by-refpeft to honour or worldly advantage ; and, 
with intire fubmilTion of themfelves and all they 
have to Him, imploring his affiftance, tljat they 
may attain it. \X^hich are in effed, the very 
words of Jufiin Martyr and Origen.^ 


.^24 TheTmthof BookVIL 

And truly, fince GOD hath implanted in 
Mens minds the power and faculty of judging ; 
there is no part of truth that better deferves the 
imployment of this faculty about ic, than that 
of which we cannot be ignorant without hazard 
of our Salvation. After this, whofoever inquires 
with a godly mind, he lhall not dangeroufly err : 
And where fhould he enquire after it, but in 
God's moft Holy Word ? without w^hich we 
cannot know whether there be either Church or. 
Prieft or any thing elfe, wherein they would 
have us truft. 


And ref/^fes to he tried by Scripture. 

IT is a nianifeft fign therefore of impofture^ 
th^it, when they cannot for lhame, but fome- 
times fuffer their Religion to be tried, yet they 
will not have it tried by the holy Scriptures : In 
the reading of which (as was excellently faid in 
theconclufion of the foregoing Books) no man 
can be deceived^ but he who hath fir ft deceived him^ 
felf. For the Writers of them were more faith- 
ful, and fuller of Divine Infpiration, than either 
to defraud us of any necelTary part of Divine 
Truth ; or to hide it in a Cloud, fo that we 
cannot fee it. 

Why then fliould any body decline this way of 
trial ? lyilcfs they fee themfelves fo manifellly 
condemned by the holy Scriptures ; that they 
dare not let their caufe be brought into fo clear 
a light. Which hurts indeed fore^ eyes ; but 


Book VIL Chrlftian ReUgton. i'i'f^ 

comforts and delights thofc that are found : 
lliewing us fo plainly what we are to embrat^-' 
and what to refufe-^ and being fo fure and fo per- 
fect a Guide in all fuch matters that St. Hilary 
not only Gommends and admires the Emperor 
Confiantim for d^firiiig a Fait)h5 according tO' 
what vYas written : But faith, He is an jintichrifi 
who refiifes this ^ and an Anathema that counter- 
feits it. And thereupon calls to him in this man- 
ner O Empror^ thou fe eke fl for Faith hearken 
to it^ not oHt of new little Papers^ but of the Books 
of God. There we niuft feek for it, if we mean 
to find it : and if they be filent and can tell us no- 
thing ( fays St. Ambrofe) who fliall dare to fpcak ? 

Let Us not therefore brin^ deceitful ballances/ 
( they are the words of St. Auftin^ in hisy^cW 
Book of Baptifirir Chap, vi.) wherein we may 
weigh what we lifi^ and ds welijt^ after our ow^f- 
iiktng fayingy This is heavy that is light : Bm 
let m bring the Divine Ballance^ out of the holy, 
Scriptures ( as oktof the Lords Treafures ) and in 
that let us weigh what is mofi ponderous .: or rather 
let not m weigh^ but acknowledge thofe thingr^ 
which are already weighed by the Lord. . 
' YesV fay they of the Church of Rome^ we will 
be put into that Ballancey and tryed by the Scri- 
ptures; but not by them alone. Which is, Jn 
efFeft, torefufeto be tried by them : for they 
give teftimony to their own fulnefs, and per-^-^ 
feftionand plainnefs too, in things ntcelTary 5 
and fo do all other Chriilian Writers that fuv* 
ceeded the Apoftles 5 who do nop fend us to 
turn over we know not how many other Vo- 
lumes, but tell us here we may be abundantly fa- 
tisfied. , In fo much that the firft Chriftian Em- 
|5erc)r Conf;antine (the Father of Conftantim 

2 26 7he "truth of Book VII. 

now mentioned ) adnioniOied the Bilhops in the 
famous Council of Nice to confult with thefe 
heavenly infpircd Writings, as their Guide and 
Rule in all their Debates ; becaufe they j^erjpi- 
cHonjly infirH^t HSj (as his very v/ords are ) what 
to believe in divine things-^ and therefore they ought ^ 
he told them, to fetch from thenge^ the Refolnti- 
on of thofe things^ which Jljonld come in quefiion. 
To which Cardinal Bellarmine indeed is pleafed 
to fay, that Conflantine truly was a Great Em- 
peror^hnt no great DoHor : But as herein he fpeaks 
too fcornfuUy of him ; fo he refleds no lefs 
' upon the underftanding and judgment of thofe 
venerable Fathers alFembled in that Council^ 
which (as Theodoreti^Xhws in his Ecclefiaftical 
Hiftory ) was compofed of Men excelling in 
Apoftolical gifts, and many of them carried in 
their Bodies the marks of the Lord Jefus, and 
were, for the far greater part, a Multitude of 
Martyrs affembled together : who all confented 
imto, and followed this wholfom counfel of the 
Emperour : (as he there teftifies) knowing he 
did but fpeak the fenfe of the truly Catholick 

Which did not meerly bid Men hear it, and 
bring all doctrines to its touchltone : but con- 
fcfled plainly that even the Church itfelf muft 
be tried by the Scriptures. It is the exprefs fen- 
tenceof the fame St. Anflin^ in his Book of the 
Vnity of the Chptrch. Where in the fecond Chap- 
ter he faith, the quellion then was ( as ic is now ) 
where is the Church ? Now what fhall we do, fays 
he ? feek for it in our own Vv^ords ? or in the 
words of our Head, our Lord Jcfus Chrift ? / 
thinh^ we ought to feekjt rather in his words^ who is 
thf Trnth ^ and beft l^ows his own Body. And in 

Book VIL Chri(iunRtligioH. 227 

the beginning of the thixd Chapter^ thus pro- 
Gceds Let us not hear^ thus fay /, and thm faye(h 
thou : but lei us hear^ thus faith the Lord. The 
Lords Books there are certainly to whofe author i-^ 
iywe both conferit^ we both believe^ we both yield 
i)bedience\ there let us fee\jhe Churoh \ there let 
us difcii^ our caufe. 

And to name no more, the Author of the im- 
perfect work upon St. Matthew^ ( carrying the 
name of S. Chryfoftome ) declares this fo fully, 
that it leaves no doubt in us, what courfe they 
took for fatisfadtion in this bufinefs. Herctofore^^ 
fays he, there were many wayiy whereby one might 
know what wds the trite Church ofChrifi and what 
was Gentilifm : but now there is no way to know 
what is the true Church of Chrifi^ but by the Scri^ 
ptures. Why fo ? Becaufe aHthofe things which be- 
long properly to Chrift in truth and reality thofe 
herefies have alfo in Jhew and in appearance. They 
have Scripturesj Baptifm^ Eucharifi^ and all the 
refi'y evenChrifi himfelf • like ds we have. There- 
fore if any would know which is the true Church of 
Chrifi ; how Jhould he know it^ in fuch a confufion 
of multitude^ but only by the Scriptures ? which 
he repeats over again a little after, he therefore 
that would know which is the true Church of Chrifi'^ 
how jhould he know it but by the Scriptures ? 

To them let us go, and in them let us reft : 
and if you are the Difciplesof the Gofpel, may 
we fay to the Romanifts ( as Athanafim does to 
the followers of ApoUnarim^ in his Book about, 
the incarnation of Chrifi ) ^ Do not fpeak un- 
'righteouflyagainft the Lord, but walk in what 
^ is written and done. But if you will talk of 
^ different things from what are written, why do' 
^ you contend with us ; who dare not hear nor 
0^2 ^ fpeak.. 

^ <a8 The T rath of Book V II. 

M'peak^* befide thofe things which are written? 

* Our Lord telling us^ if you abide in the word^ 

* even in my wordy youjhall he free indeed. What 
^ immodelt frenzy is thi.^, to fpeak things, which 
^ are not written ? anddevife things which are 
^ Grangers to piety ? 

To which, if we faithfully adhere, there is this 
to be added for our iiicouragement that though 
we fl:iould miftake in the fenfe of the Scriptures,- 
yet they fecuic us, that if we with honeft and 
upright hearts continue to inquire after the 
truth, ( defigning nothing elfe ) that error fhall 
not prejudice us : But God will either difcover 
to us his mind, or not condemn us for our error 
of weaknefs, not of wilfulnefs. 

SEC t. XX. 

Ihe Vanity of thdr appeal to Tra:ditions, 

AS for Interpretations of Scripture by Tra- 
dition, they may be pretended and talkt 
of i but cannot be produced in moft places, 
where we are defirous of that help: which we 
gladly receive, when we can have it by a truly 
llniverfal confent. But as for particular inter- 
pretations of the ancient Fathers, they do not 
abfolutely agree with each other, in their Expo- 
fitions of thofe Texts, upon which controver- 
fies of greate it moment are now grounded. 
Nay, they oft-times propound divers interpre- 
tations alike probable. And fometimes plainly 
intimate their doubtfulnefs, and make but im- 
jperfed conjedures 5 in fuch a manner, as if 

Book VII. Chrijlian Re/jigion. 229 

they intended to excite Pofterity to feek for fur- 
ther refolution. Therefore we lliall not diflent 
from them, though we do not affent to all their 
particular interpretations. Nay, w>e cannot 
more diflent from them, than by following their 
interpretations on fuch ftricl: terms as thtRom^.- 
nifis would bind us all to do when they feem to 
make for their advantage. For then, there is not 
the leaft furmifc or conjecture of any one Father, 
but muft fiifRce againft the joint Authority of all 
the reft. To which Rule ( of ferving their in- 
tereft ) they are fo true, that they ftick not to 
rejeft any interpretation of the Fathers, whea 
they think good : and^ which is more, to pre- 
fer their own expofitions before theirs. 

And fo they do in the matter of all other Tra- 
ditions, though called Apoftolical. Forinftance, 
the threefold immerfion in Baptifm, vphkh 
feemsto have flowed f rom an A^ofiolical Canon^ is 
long ago aboltjhed ( fiith th^h Can^) by aeon-- 
trary citftom. And fo is the cuftom of giving 
Communion to Infants ( which prevailed, fays 
their Maldonate^ for 600 Years in the Church ) 
BoropJy antiquated by them, but decreed to be 
unlawful. Which clearly Ihews that they might, 
if they pleafed, make an end of all the contro- 
verfies that trouble the Church ; without any 
difparagement ( but rather with the increafe ) of 
its Authority. For challenging a power to alter 
even the Inftitutions of Jefus Chrift, ( as they 
have done in taking away the Cup from the 
People in the Holy Comunion ) and much more 
thofe of the Apoftles : what need all this ftir 
about Apoftolical Traditions, or the Decrees of 
the Church ? which they mav lay afide at their 
pieafure 3 and have laid alide, as appears by 
a 3 many 


J he Truth of Book VIL 

many other inftances-, befides thofe now named, 
that may be given of it. 

But it is fufficient for the diredion of every 
honeft hearted Man to know ( which is as certain 
as any thing of that nature can be, and may be 
Tindoubtedly relyed on ) that nothing is clearer 
in the Tradition of the Church than this : that 
the Doftors of it declare the Scriptures to be 
full and perfpicuous in all needful matters. And 
therefore, there needs no other Tradition, but 
the Tradition of tjie Scriptures : which fatisfie 
us abundantly, in the Truth of all thofe things 
Which are univerfally received. 

monftratiori of their guilt than this, that 
not with (landing fuch evident teftimonies from 
the Scriptures themfelves, and the concurrent 
ftream of the ancient Dodors of Chrift's Church: 
they have been forced ( to avoid this trial by the 
Scriptures ( to fay fo many fcandalous things as 
they have done, in difparagement of the Sacred 
Writings. Many of them are commonly known^ 
aad I am not willing to repeat the reft ; but only 
fiythis great truth: that whether they will or 
BO, their Church, fuch as it is, receives all its 
^Authority from the Scriptures, and not the Scri- 
ptures from it. ^ For we can have no notion, as 
v;as faid before, of a Church, or of its Authc^ 


And their guilt in rvhat they fay about the 
Holy Scriptures. 

cannot therefore be a greater de- 


Book y IL Chrifiim Religion. 231 

rity i but from the Scriptures. Which there- 
fore muft be of greater authority, than that 
which receives autliority from them, and be firft 
fuppofed to be infallible, before they can make 
us believe any thing elfe isfo. For we mult be 
fecure of the proof before we can be fure of 
the thing proved by it otherwife it is no proof, 
but leaves us as much in doubt as we were before 
it wasalledged. 

If they fay (and what elfe can be faid, with 
any colour of reafon ? ) that wc mult indeed learn 
their Churches infallibility from the Scriptures ^ 
but then learn the reft from their Church : mark, 
I befeech you, what follows. Then it is mani- 
feft, F/>/, that they themfelves make the Scri- 
ptures the Rule of Faith, in this one Article, at 
leaft, concerning the Catholick Churches infalli- 
bility. Which we muft therefore believe ( and 
for no other reafon ) becaufe the Scriptures 
which we firft infallibly believe, do, teach and 
prove it. 

Whence it plainly follows that private Men 
may, and muft be alTured of the Truth of Scri- 
ptures ( without the help of their Churches Au- 
thority ) before they can believe any thing elfe : 
becaufe it is the ground for their belief of that 
infallibility which their Church pretends ^ which 
to them is the General Rule of Faith. 

And from thence it follows further, that the 
Scriptures, which to us are the only Rule of 
Faith, ought to be acknowledged by them to be 
more than fo^ even the Rule of their Rule of 
Faith. And if it be fo j what reafon can any 
Man alledge, why it fhould not be the imniediate 
Rule of Faith ( without fending us elfewhere to 
feek it ) in all other Articles of the Creed, as 
CL4 well 

2^2 The T ruth of BoQK VJ I. 

v/ell as ill that of their pretended infallible 
Church. ^ > ' • 

We may appeal to all the World, and call 
Heaven and Earth, Angels and Men to witnefs^ 
between us and the Roman Church ( as a worthy 
Champion of 4)ur Caufe did long ago) whether 
the Articles of thrift's Incarnation, his Death, 
Paffion, Burial, Refurredion, Afcenfion, In- 
tercelTion, the Rcfurredion of the Dead, and 
life everlafting> &c. be not much more plainly 
fet down in the Scriptures, to any Man's appre- 
henfion whatfoevei* i thanthe infallibility oi the 
prefent Roman Church is, in fuch words as thefe, 
'Thou aft Peter-, &C. Feed my Sheef ^ or any othet 
from whence they challenge it. And therefore 
v;hy fhould we be required to learn thefe, or any 
other part of Chriftiart Faith meerlyfrom their 
Church, when we learn them- fo eafily by the 
Scriptures i in which they are to be found more 
okarly delivered, thanany thing we read about 
their Church ? 

Let no Man doubt, but if the Holy Ghoft will 
teach us that Article of the Churches Infallibili- 
ty, mimediatcly by the Scriptures without the 
help of the Churches infallible Authority fas 
they themfelvcs are forced to confefs, becaufe 
elfe the Church can have no authority O then 
He wall immediately teach us by the fame Scri- 
ptures, any other Article of our Creed, and 
whatfoever is necelTary to Salvation, which are 
plainly and perfpicuoully enough fet down in the 
Scriptures ; without the help and afliftanceof the 
Churches infallible authority, which the Scri- 
pturesxannot be fuppofed to teach, but by places 
far.more doubtfuL ; 


Book V II. Chrtjhan Reunion. 23 J 


It is our Wifdom therefore to adhere to the 

TO this Rule then let us flick ; keeping 
thofe words of t)ur Saviour always in mind:, 
3 Job. 2 1 J 22. He that doth evil^ hateth the light ; 
neither cometh to the Ughty lefi his deeds [honld he 
reproved. But he that doth truth ^ cometh to the 
light ^ that his deeds may ^e made manifeftj that' 
they are wrought in God. Let that be his Guide^ 
who would not go aftray in dangerous Paths ; 
into which he cannot fall, who keeps clofe to the 
directions of the Holy Books : wherein all ne- 
cefl^ry Truth being fet down, as the molt anci- 
ent' and befl: Doctors unanimoufly agree, we are 
certain ( every way ) by believing them, to be- 
lieve all necellary Truth ^ and if our lives be 
accordingly ( without which, they tell us, our 
belief will be vain ) it is impoffible we lliould fail 
of everlafting Salvation. 

To thefe alone ( as St. Auftin fpeaks for him- 
felf, in his Book of Nature and Grace ) we owe 
an abfolute confent, without refulingany thing 
they propound to us. Whatfoever it be (as his 
words are in his CXII. Epiftle) that is confirmed 
by the perfpicuop!^ authority of the divine Scri- 
ptures^ thofe^ VIZ, ' which are canonical in the 
Church ; it muft be believed without any doubting. 
But ^ for any other witnejfes or tefi-imoniesy to 
which thou art perfwaded to give credit thou may- 
efi believe them^ or not believe them^ according as 
thou perceiveft them defcrvc or not defcrve 


2^4 T'^e Truth of Book VII. 

to be relied on. A great reverence is due to the 
Church and its teftimony ( though lefs to the 
prefent Church of Rome than others ^ becaufe it 
hath fo grofly abufed the World by falfe records, 
and forged Miracles^ and fuch like things ) yet 
only as to an humane Teftimony ^ which cannot 
equal that of the Holy Scriptures. 


Which have more mamfejt notes of certainty 
than the Church. 

FOR if we take their own way and method, 
to alTure our minds that we follow an infal- 
lible Guide, there is no note which they give of 
the true Churchy which they fay ought to be our 
Guide i but pleads far more ftrongly for the 
Holy Scriptures, that we fliould rather follow 
them, and give an undoubted credit to them. I 
ihall not run over all thofe Notes ^nor examine the 
certainty of them; but only briefly name fome 
^ : of them, and Ihew, that if they prove any things 
it is the Authority of the Scriptures above the 

Firfi^ they fay, the very name of the Catholic!^ 
Chnrch is venerable, and ought to be regarded. 
But, as that Name is not proper to them alone, 
Jb, if there be any power in Names to make us 
refpeft any thing ; what more awful than the 
Name of the iVord of God^ and the Sacred Scri-- 
ptisres^ which were always given to thefe Books, 
to which we advife all Chriftians to adhere. 


Book VII Chrifiian Religion. 2^ 

The next Note, which \s Ant ii^uity^ is on the 
fide of the Scriptures alfo ^ which more juftly 
daim to be ancienter than all other Books, which 
pretend to any Divinity than the Catholick 
Church can claim to be ancienter than all other 
Societies, which call themfelves by the Name of 
a Church. Nay, the Dodtrinc contained there- 
in, muffi be fuppofed, as I have fhewn, to be be- 
fore the Church ^ which is made by belief and 
profeffion of that Doftrine : and the Old Tefta- 
hient certainly written, long before the Church 
was made Catholick. 

As for mity^ in that the Church is not compa- 
rable to the Scriptures, whofe agreement and 
confent of parts is admirable. And if we fpeak of 
the fu reft bond of true Catholick^Vnity^ it is as 
manifeft as the Sun^ that the Holy ScrtftHres lay 
the foundation of it, and preferve us in it (if we 
adhere to them ) by keeping us clofe to one Lordj 
one F ait one Baft ifm : but the Church of 
which hath ufurped the Name of CathoUck^^ 
makes this bleffed Unity impoffible. For, there 
being but two ways to it, either that we all agree 
in our Opinions about Religion, or that while 
we differ, it be no hinderance to Communion j 
they have made the latter as impoffible as the for- 
mer: becaufethey make itabfolutely neceffary 
to communion and falvation, to believe in every 
thing as they do. 

The like might be faid of Holinef and efficacy 
of Dodrine ( which depends upon the Churches 
fpeaking according to the Scriptures ) fanBity of 
the authors of our Religion ( which cannot be 
known but out of the Scriptures ) t\it glory of Mi- 
racles^ the light of Prophecy^ and all the reft : 
Iputl Ihall only touch upon one more, the JmpU" 

'' tudc 

2 ^6 The Truth of Book VII. 

tude and Vnlverfality of t^e Church, in which 
they make their boaft. But herein the Scriptures 
moft evidently excel ^ their Authority being 
there facred, where the Church of Rome ( whofe 
Notes thefe are ) is not known, or not regarded. 
For all Chriftians in the World, of whatfoever 
Seftthey be, believe the Scriptures |x) be the 
Word of God : whereas they alone fay, that 
they are the only true Church of God. All 
Chriftians befides, who know any thing of this 
pretence of theirs, abfolutely deny it-, and 
maintain the Divinity and Authority of the Scri- 
ptures, againft all their Cavils. 


The great incouragement tve have to do fo, 

BY following the Scriptures then, wc follow 
the fureft Guide by their own confeffion. 
For firfi^ by following the Scriptures, we are cer- 
tainly led by God ^ but by following the Church, 
we are only led by Men, And confequently the 
Faith we build upon the Scriptures is a Divine 
Faith 5 but the Faith we build upon the authority 
of the Church meerly, can be no more than hu- 
mane. For the Scriptures are fully and amply 
proved to be of Divine Authority, by all thofe 
Arguments, which are alledged in the Third Book 
of this Work: the like to which cannot be pro- 
duced to prove the infallible authority or the 
Church c Which cannot fo much as pretend that 
God hath bid us believe it, but by fending us to 
the Holy Scriptures i from whence it derives all 
its Authority » ' * Which 

BookVII. Chyifihn Religion. 237 

Which is the fecond thing to be confidered 
(and here I will take the liberty to tranfcribe part 
of the difco'urfe of a great Man on this Subjeft^ 
with fome Additions) that by following the 
Scripturesjwe follow that which they themfelves 
are forced to follow ( as was noted before ) and 
on which they entirely depend, for the proof of 
their own authority ; on which they would have 
us entirely depend. Who havereafon rather to 
rely, on that which they rely : and in fo doing 
tacitly confefs the Scriptures are of greateft au- 
thority J and that they are furer of their Truth, 
than of the Churches Infallibility. 

And Thirdly^ by following the Scriptures^ 
we follow that which muit be true, if their 
Church ( v>7hich they would have us follow ) have 
any truth in it ; for their Church cannot but 
give atteftatidn to them : whereas, if we follow 
their Church we muft follow that which, though 
the Scriptures be true, may be falfe ; nay, which, 
if the Scriptures be true, niuft be falfe, becaufe 
the Scriptures teftifie againft it- 
Further, Fourthly^ to follow the Scriptures, 
we have God's exprefs Warrant, and Com- 
mandment-, without any colour for any prohi- 
bition: but to believe their Church infallible, 
we have no commandment, much lefs any ex- 
prefs Commandment-, nay, have reafon to 
think, we are prohibited fo to do in fuch words 
as thofe. Beware of falfe Prophets. Believe mt 
every Spirit^ hut try the Spirits whether they are 
ofGody &c. Which require us to examine be- 
fore we truft-, andconfequently not to give up' 


238 Truth of Book VIL 

our felves blindfold to thofe who confidently 
claim the mfallibility of St- Peter j but cannot 
produce any evidence of it. 

Again, Fifthly-, by following the Scriptures^ 
we fliall keep to that which was always believed^ 
snd every where received : but by following the 
Church of Rome fhall make our felves guilty 
of the changes and alterations which they have 
made ( as another great Champion of our Church 
hath obfcrved ) in the jlfoftoUcal Creed^ ( by 
making a new one, containing things that hold 
no conformity with the Apoftles ) and in the 
jifoftolical fliccejfion (by ingrolfing the whole 
fucceffion to Rome^ and making other Bilhops to 
be but the Po]^e''s Deputies, as to their Juris- 
didlion ) and in the ^poftoUcal Government ( by 
ereding a new and Univerfal Monarchy in the 
Church ) and laftly in the Afofolicd Commnnion^ 
by excommunicating the greateft part of the 
holy Catholick Church. 

By Sixthly^ following the Roinan Church alfoy 
we fhall be bound to hold many things, not only 
above Reafon, but againft: it: whereas by fol- 
lowing the Scriptures, we fhall only believe 
fome Myfteries, but no impoffibilities, fome 
things above reafon, but nothing contrary to it. 
For, though there be things in Scripture, which 
had they not been revealed, reafon could not 
have difcovered yet there is nothing there, 
which being revealed, can by true reafon be con- 

Seventhly^ Contrary to flelh and blood indeed 
there are many things contained in the Scri- 
ptures ; 

Book VII. ChrifiUn Religion. 2^9 

ptures; and therefore by following thein, we 
fliall believe a Religion, which notwithftanding 
that great prejudice which Men had to it, pre- 
vailed and inlarged it felf over the World in a 
fhort time \ without any affiftance from worldly- 
power, wit or policy nay, againft all thefe : 
whereas the Roman Church hath got all its Au- 
thority over Mens Confciences, by no other 
means, than by devifing falfe Records, falfe Mi- 
racles and Reports ( as was faid before ) and by 
complying with Mens corrupt affections, or by 
perfecuting thofe that would not comply ; and 
by all other fuch like worldly means, whether of 
policy or force- 

Eighthly', To which add, that by following 
the Scriptures, we lhall believe a Religion, whofe 
firft Preachers and ProfelTors could have no 
worldly ends to ferve ( as hath been demonftra- 
ted in the foregoing Books ) but rather were to 
expeft, as they every where found, nothing 
but difgrace, vile nay cruel ufage, by all man- 
ner of punilhments : whereas the head of the 
RomanChwxch^ it is even palpable, makes their 
Religion the Inftrument of his Ambition, and 
feeks thereby tointitle him.felf, diredlly or in- 
directly, to the Monarchy of the World : And 
befides, it is evident to him that hath but half 
an eye, as we fay, that moil of the Doctrines 
which they have added to the Scriptures, make 
one way or other, for the honour or temporal 
advantage of the Teachers of them. 

Ninthly^ Again, following the Scriptures, 
we fhall embrace a Religion of admirable fimpli- 
city : whereas the Ropjnn Church and doctrine 


240 the Truth of Book VIL 

is even loaded with an infinity of weak, childilh, 
itnfavory Superftitions and Ceremonies : under 
which its own Children have groaned and heavi* 
ly complained, 

Tenthly^ Thofe Holy. Books alfo teach 
that we miift not promife our fefves falvation, 
imlefs weefTedually mortifie all our evil affedi- 
cns and lulls ^ and forfaking every fin whatfo- 
ever^betake our felvcs to the pradlice cf all Chri- 
ftian Vertue : But the Roman Church opens an 
eafier and broader way to Salvatibri^ permit- 
ting at leaft this to be taught for as good arid Ca- 
tholick Dodrine ^s any other - that though a. 
Man have continued all his life long in a courfe 
of fin^' without the praftice of any vertue, he 
may notwithftailding be let into Heaven by an^ 
ad of attrition at the hour of Death, if joyned 
with confeffion, or by an ad of Contrition with- 
out Confefiion- And therefore in this and feve- 
ral Other regards, the Religion of that Churclr 
is not fo Holy, as the Dodrine of Chrift and 
his Apoitles delivered in the Scriptures : and 
confequently is not fo likely to come, from the 
Fountain of Holinefs and Goodnefs. 

Eleventhly^ But whatfoever ways they are 
pleafed to devife, to humour Mens depraved ap- 
petites, we are fure of this advantage by follow- 
ing the Scriptures, which they cannot pretend 
to by following their Church'. That if we hap- 
pen to entertain an erroneous opinion, ground- 
ed, as we think, upon fome place of Scripture, 
it is implicitly retraded and condemned, by our 
p^^ecedent full and intire affent to all things con- 
faineci in the Scriptures; andour general refo- 


Book VIL Chrifiim Religion. 241 

liition to hold nothing contrary to them? nor ad-^ 
mit.any thing (^s neceflary to fa|vation.) that 
cannot be proved by them. Which makes the 
error that we unwittingly and unwillingly hold 
againft the Scriptnre^, lefs dangerous : becaufe 
our adherence to the Scriptures is nearer, defer 
and firmer, than it is to our particular errorc 
Whereas by following their Chwrch, not knov/- 
ing what it is ( whether the whole Body of Peo- 
ple in that Communion, or a . General Council^ 
or thePfp^, in, or out of a Council^ we fhaU 
have no fuch excufe for our errors : but they will 
be rather much aggravated, by our adhering fo 
fkti&lY to a doubtful and uncertain |lule ; unto 
which the People in that Coinmunion flicking: 
clofer, .than they do to the Word of God, it 
feflens the value of all the Truths which they be-^ 
lieve, and doubles the guilt of all their errors- 

Andlafily^ a| this is a great fatisfadion to 
our felves, fo there is this to be added for the 
comfort of others alfo. That by following the 
Scrip^tures, we fhalllearn to bear with one ana-* 
ther in our different opinions, about things which 
cannot thereby be determined nay, in things 
which are not direftly againft it, or v^herein we 
are not yet fufficiently inftructed: But by folf 
lowing the ^i?;;^^;^ Church w^ fhall be taught to 
pafs the heavieft fentences upon all thofe, that 
believe not in all things, as we do; nay, tp take 
the fevereft courfes with them, , though they br 
Men of the mofl: innocent and ufeful lives •, con- 
forming themfelves in all things to the Precepts 
of Chrift Jefus, and to the Authority of their 
Governotfrs for his fake, where it doth not ma- 
pifeftiy contradia: Hini. 

R . to 

242 rheTnahof Book VII. 

' To conclude this, we for our parts are of the 
fame mmd, even towards them, which Grot ins 
before obfcrved the Apoftles were of towards 
the Jews : From whom-, faith he ( and let the 
words betaken, as if fpoken by us, toth<ife of^ 
the Roman Communion ) they would not fo much 
as exaB an acknowledgment of their hafinef^ in 
b'eing delivered from the heavy Toke of Rites and 
Ceremonies that lay upon them : Buty if they would 
admit of the Commandments of Chrifty which are 
full of all goodnefy eafily permitted them to follorp 
what courfe of life they pleafed in matters ofindiff^e- 
rency ^ provided they would not imfofe the necejfity 
of obferving them upon others. 

S E C T. XXV. 

Conclnjion of alt. 

OP0N thcfe terms we arc ready to agred 
with them ; and I conclude all with this 
memorable Propofal, which Erafrnm made in 
a Letter to Johannes Slechta^ a Friend of his in 
Bohemia^ at the very beginning of the Refor* 
Hiation, MDXIX. 

This would reconcile People to the Church of 
Rome, if all things were not fo particularly de^ 
jinedy and made a matter ofFaith^ which we would 
have to belong to it : but thofd x>??ly whith are evi^ 
defttly expre^ed in the Holy Scriptures \ or with- 
out which we do not fee any way to he faved. 


Book VII. Chrifiian Religion. 24 j 

To thisfHrpofe a few things are [nfficient \ and 
a few things may be fooner ferfwaded than a 
great many . 

Now out of one Article^ we make Six Hundred : 
fome of which are fuch^ that^ without endanger- 
ing Piety ^ we may either he ignorant^ or doubt of 
them. And^ fuch is the nature of Mankind^ that 
what is once defined^ we hold tooth and nail \ and 
will by no means fart with it. 

But when alPs done^ the fumm ofChriftian Philo- 
fofhy lies in this ; That we underfiand all our Hope 
to be placed in Cod^ who freely gives us all things 
by his Son Jefm-^ by whofe Death we are redeem*^, 
edj into whjofe jJBody we. are/ planted by: Baptifm \ 
that being dead to the lufl of this World^ we may 
live according to his DoHrine and Example ; not 
only abftaining from all evily but indeavouring tp 
deferve ypell of every Body, and that if any ad^ 
*uerfity happen-^ we bear it couragioujly^ in hope of 
a future reward which^ without all doubty waits; 
ffir all pious Perfons at the, coming of Chrifi : and, 
that we make fuch progreffrom vertue to vertue y 
as notwithfianding to arrogate nothing to our felves^ 
but to afcribe allthegood^ that is in us ^ or that we 
cando^untoGOD, I / 

The fe things chiefly are ,to be inculcated^ and 
beaten into the minds of Aien ; fo that they be-^- 
cpmcj M it were^ their Nature. But if any will 
fearchinto thofe things^ which are more abftrufe 
about the Divine Nature the Hypo(tafs ofChrifiy 
or the Sacraments^ that they may raife their minds 
the higher^ and draw them from things here be- 
low; let them do fo: provided that every body be 
mt compelled prefently to believe^ what feemsgood 
to this or that P erf on. 

244 T^^^ Truth of .Book VIL 

. F(;r as out of large Deeds arife fooner haxo^ 
[nits y fo are differences begotten j by very many 

* And let us not be ajliamed to anfvoer to fome 
things^ God knows bow it may be done : it is fn^-- 
cientfor me to believe that it u done. / 

/ know that Chrift's fure Body ar)d Blood is to 
be purely received bynhofe that are Pure ; and that 
He would have this to be a moft holy token and 
fledge^ both of his love to us^ and of our Chriflian 
concord among our felves. And therefore I will 
examine my felf^ and mak^ aftri^fearch-^ whe- 
ther there be any thing in me that ill agrees with 
Chrift whether any difcord with my Neighbour. 

But how the Ten Predicaments are there^ how 
the Bread is Tranfubftantiated by the myfiical 
words ^ ( ot", ^is He explains himfelf in the latter 
end x)f his Bx)ok, upon Ixxxiv. Pfal. ) how the 
body of Chrifl is there ^ whether under the fub" 
fiance of Bread^ or under the jpecies of Bread and 
Wine^ and fuch like \ doth not much conduce^ in my 
judg?7tc77t^ to proficiency in piety ^ &:C. 

By thefe^ and other fuch innumerable difputa- 
tations^ imvhich fome triumph"^ the minds of Men 
arc called array from thofe things^ which alone are 
'to the pttrpofe. 

To conclude^ it ivill be of great moment to efiabliJJj 
the concord of the World if all fccnlar PrinceSy and ' 
ejpeciallythe Bijlwp of Kom^y would abfiain from* 
all appearance of Tyranny^ and of Covetoufnef. 

For Men eafily fiart back^-i when they fee jlavery 
is prepared for them ^ when they fee they are not in* 
vited to picty-i but inveigled to be mad,e a prey. 

If they perceive m to be harmdef^ to be benefit 
cc'fit ; they will ?7wjt eajily credit ii\ and intrufi 
themfclves with vu. ThtlS He. 


Book VII. Chrifiian Religion. 245 

It would not be very hard to make a longer 
Book on this Subjeft : But this is fufficient (as 
Grotim fpeaks in the beginning of this Difcourfe, 
about the Truth of Chrifiian Religion ) to con- 
vince thofe whofe underftandings are rightly 
difpofed, and are not pertinacioufly fet againft 
all further information. But no arguments can be 
found of force enough to convince a froward 
will, and perfwade perverfe afFedions : which 
make Men uncapable of Moral Truth, moft of all 
of Divine. Which will not enter ( as the wife 
man fpeaks ) into a mdiciom Souhy nor dwell in 
the Body that is fubjeEt unto fin. For the Holy 
Spirit of Difcifline will flee deceit-, and remove 
from thoughts that are without underfianding^ and 
will not abide when unrighteoHfnefi cometh in. 





Principal Things handled 



According to the feveral Sedions of 
each Book. 

The Contents of the 
firlt Book. 

THe Preface fbewing 
the occafionofthis 

Scdt. I. Proving there is 
a God. p. I 

Seft.IL That there is hnt 
one God. p. 4 

Sea.III. That all Per- 
fection is in God. p.6 

Sed.IV. God is Infinite. 


S^ikNThat God is eter- 
nal-i omnipotent ^ omni^ 
fcient^ and abfolmely 

good. ibid. 

Seft.VI.rW God is the 
Author and caufe of 
all things. p,8 

Sed.VII. Anfwtr to that 
OhjeBion concerning 
the caufe of evil. p.i2 

Sedt. VIII. Againft the 
Opinion of two Princi^ 
pies or caufes of things 

Seft.IX. That God doth 
govern the whole world 

Sed.X. Teay fuhlunary 
things. 1 5 

Seft.XI. This is further 
proved by the prefer-- 
R 4 va- 

The Contents. 

vat ion cf Empires. 


Sta.YM.J^d by Mira- 
cles. 1 7 

Sed.XIlI. Specially a- 
TTong the Jews^TP^^r^r 
u7no credit may he gi^ 
*ven by reafon of the 
long continuance of 
their Religion. 18 

Sed.XlV. Alfa by the 
truth' and antiquity 
of iVlofeS his Jhry. 

Seft.Xy. And byi the 
Teflimony of 'many 
Gentiles, 21 

Sedl.XVL The fame is 

7 proved by the Oracle 
and FrediSlions. 27 

SeftiXVIL The Obje- 
[iion is anfweired^ 'why 
Miracles are not novo 
to be feen. 30 

Seft. XVIIT. And that 

' how there is fuch liber- 
ty in offending^, 3 i 

^eft.XIl . Inftmuch that 
good Men are opprcf- 
fed. ' 32 

Sedt.XX. The fame ar- 
- gument is retorted to 
prove tl&at the Soul 
furvives the Body , 3 3 
■ 'Which ts 

proved by TraditiotjAbc 

Sedt. XXII. Againfi 
which no contrary reO.- 
fon can be brought. 


Seft.XXIII. rea- 
fon s may "be altedged 
for it. 36 

Seft.XXiV. Whence it 
follows-^ that the end of 
alljhall be Mans hap^ 
pinef after this life. 


S^di.y.yiV. Which to ob- 
tain^ men mufi get the 
true Religion. ib. 

The Contents of the 
fecond Book. 

Seft-I.T^O Prove the 
X Truth of 
Chriftian Religion, 39 
Seft. II. Here is Jhswn 
' that Jefus lived. '40 
Seft.III. And was put to 
an ig-nominiom death . 
" - ib, 

SQdi,Y\[.Tct afterward 
' was worjhipped by pru^ 
dent and godly Mm. 


^tdiN .The caufe where- 
of waj^ for that in his 
life time there we'tc 
Miracles done by him. 


1 ne v^onicnib. 

Sed.VI. Which Mira- 
cles were not wrought 
either by the help of 
Nature^ or ajfifiance 
of the Devil but 
pteerly by the Divine 
Power of God. p. 43 

reliion proved by ere-- 
dible Reafons. 46 

Sied.VIII. Anfwer to the 
ObjeBion^that the Re^ 
fnrreBion feems im^ 
pojfible. 50 

Sea. IX. The Re fur- 
^e^ion of Jefm be- 
inggranted^the Truth 
of his DoBrine is con- 
firmed, 5 1 

Sed. X. Chriftian Reli- 
gion preferred before 
all others. 52 

Seft. XI. For excellency 
of reward. 53 

Seft.XII. Anfwer to an 
Obje^ion^ that Bo- 
dies once Dead can- 
not be revived again. 


Sea.XIII. The excellen- 
cy of holy Precepts 
given for the worjhip 
of God. 58 

Sed. XIV. Concerning 
the Offces of Huma- 
nity which we owe 

unto wr Neighbout* 

Sea. XV. Of the Coh- 
junction of Man and 
Woman. 62 

Sedl.XVI. Touching the 
ufe of Temporal goods. 


StCi:kV\\.Of Swearing. 


Sea. XVIII. Of other 
Matters. ib. 

Seft.XIX. Anfwer to an 
Objection touching the 
Controver/ies abound^ 
ing among Chrifiians. 


Sedt.XX. The excellen- 
cy of Chrifiian Reli- 
gion is further proved 
from the dignity of 
the Author. ,69 

Seft.XXI. Alfo from the 
wonderful ^reading of 
this Religion, , 71 

Sedt. XXII. Confidering 
the meeknef & fimpli- 
city of them that firfi 
taught this Religion. 


Sed.XXIII. What great 
impediments there were 
that might terrifie men 
from the embracing or 
the profejftng hereof 

The Contents. 

Sea-XXIV. 4nfwcr to 
them that require 
tnorefqrcihk Reafom. 

TIi€ Contents of the 
third Book. 

Prove the 
X amhprity of 
the Books of the New 
Covenant. 8 1 

Se<ft. II. Here u Jhewn 
that fuch Books were 
written by the Au- 
thors^ whofe Names 
they have "prefixed. 


5e6t. IIT. Some Books 
were anciently doubts 
edof 83 

Sett. IV. The authority 
of fueh Books as have 
no Titles^ is proved 
from the equality of 
the Writers. 84 

Seit. V. Thefe fen-men 
' writ the Truth^ he^ 
caufe they had certain 
\nowledge of what they 
writ. 85 

Seft.VI. j4s alfo becanfe 
they would not lye. 87 

Sed. Vri A confirmati- 
on of the fidelity of 
the fe authors from the 

Miracles i»hich they 
wrought. 88 

Sed.VIII. The Truth of 
the Writings confirm-' 
ed from hence^ that 
many things are found 
there which the event 
hath proved to be di" 
vinely revealedy 90 

Sect. IX. As alfo from 
God?s care in f refers 
ving his people from 
falfe writings. 91 

Sect. X. Anfwer to the 
ObjeBiony that divers 
Books were not recei-- 
ved by all. ib. 

Sect. XI. Anfwer to an 
ObjeBion-^ that thefe 
Books feem to contain 
things impojfible. 94 

Sect.XII. Or things con-- 
trary to Reafon. 95 

Sect.XIII. Anfwer to an 
ObjeEtion^ that fome 
of thefe Books are re^ 
pugnant to the other. 


Sect.XIV. Anfwer to an 
Object ion^ taken from 
outward tefiimoniesy 
which make more for 
thefe Books. 98 

Sect.XV, Anfwer to tht 
ObjeBion.^ that the 
Scriptures werech^n^ 

The Contents. 

ged. loo 
Sett. XVI. For the an- 
thority of the Books of 
the Old Tefiament, 

p. 103 

; The Gontents of the 
fourth Book. 

Seft.I. A ParticHlar 
JLJL CpnfHtati^ 
en of the Religions op^ 
fofite to Chrifiiamty. 


^dJL JndfirfivfPa^ 

fmifm^ that there is 
at one God. Created 
Sprits are gdod or 
had : the good not to be 
honoHred^ bnt as the 
mofi high Goddire6i:s. 

" ibS 
SeftJIL Evil Spirits a- 
^ dored by Pagans^ and 
^ how impiotis a thing it 
' is. ■ ■ ' 109 

IV. Againft the 
*^ wtfrjhifj whieh in Pa^ 
ganifm is exhibited to 
men after their deathi 

K 112 

:Sea:V. Againft mr^if^ 
ping of Stars and Ele^ 
mentSi - 4 13 

Sed. VI. Againft wor-- 
fhifping of Brmt-^ 
beafts. 114 

Seft.VII. Againft wor- 
Jhipfing of things that 
are no fiibftances, 


Seft.VIlL Anfwer to the 
argument of the Gen-* 
tiles taken from Mi-- 
racles done among 
them* 116 

Sed. IX. And from Ora- 
cles. 1 19 

S^di.X.Paganifm decay-- 
ed of its own accord fcf 
foon as humane aid 
ceafed. 120 

Soft. XI. Anfwer to the 
Opinion of fome that 
thinks the beginning 
and decay of Religions 
depend upon the effca-^ 
cy of the Stars. 122 

Sea. XI 1. The chief 

' Points of Chriftianity 
are approved of by the 
Meaphen : and if there 
be any thing that is 
hard to be believed 
therein^ the like or 
worfe is found among 
the Pagans. 124 


The Contents. 

. The Contents of the 
:\ fifth Book. 

Se^.I. A Refutation 
fx of the Jews-, 
beginning with ajpeech 
HntQ' them or prayer 
for the nt. 127 

Se^-ll- The Jews ought 
toaccomp the Mira- 
fles of Chrift Effici- 
ently proved. 128 

SeftJlI. And not believe 
that they were done by 
the help of Devils. 


Seft.IV. Or by the Tower 
of Words and SyHa^ 
bits. \ 3 I 

Se4-V. The piracies of 
Jefm werf divine^ be- 
caufe he taught the 
worjhip of one Gpd^ the 
JUaher of the World. 


.Seft.VL Anfwer to the 
ObjeBiony taken from 
the difference between 
the Law of Mofes and 
of Chrifiy where is 
Jljewn that a more per- 
feEt Law than that 
of Adofes might be 
^iven. 133 

Se'd.VlL The Law of 

Mofes was obferved by 
Jefm^who abolijhed no 
Commandments t^at 
were effentiaUy good. 

Seft.VIIL AstheSacri" 
fices^ which of them^ . 
f elves were never well-- 
pleafing unto God. 


Seft.IX.77^^ difference of 
... Meats. 143 
Sed.X . And of Days. 


Sea:.XI. Alfo of out- 
Wayd Circumcifon. 


poftles of Jefus were 
gentle in the toleration 
of thtfe things. 148 

Sea. X III. A Proof a- 
gainft theJewSy from 
the promifed Mejfia^* 

Seft.XIV. Who is proved 
to be already come^ by 

. the limited time of his 
comings yphich was 
foretold, 150 

Sert W. Anfwer to thatj 
whiih fome conceive^ 
touching the deferring 
. of his coming-^ for the 
fins of the People. 


The Contents. 

St&.XVl.^lfo from the 
prefect ftate of the 
JettSy comfared with 
thofe things which the 

- Lawfromifeth, 153 

Seft.XVlI. J^fm is pro- 
ved to be the Mejfia^y 

, by thofe things which 

' were foretold concern- 
ing the Afeffi as. 155 

Sea.XVIII. Anfwer to 
that which is objeEledj 
of fome things that are 
not ful filed. 157 

Seft.XIX. And to that 
which is object edy of 
the meancondition and 
death of Jefm. 159 

Seft.XX. ^ though 
they were honefi men 
that fut him to death. 


Seft.XXT. Anfwer to the 
ObjeBion^ that^ many 
Gods are wor^jipped 
by the Chrifiians, (65 

Seft.XXlI. And that a 

' hnmane nature is wor- 
flipped. 166 

fion of this party with 
Prayer for the Jews. 


The Contents of the 
fixth Book. 

Seft.I. A ConfHtation 
./jL of Mahn- 
metanifm : the begin- 
ningofit. 169 

Seft.II. The overthrow 
of the foundation of 
Mahumetanifmyin de-- 
nying inquiry into Re- 
ligion. 1 7 1 

Seft.III. A Proof againfi 
the Mahumetans^ ta-^ 
k^n out of the Books of 
the Hebrews andChri^ 
fiiansy which are not 
corrupted. 172 

Seft.IV. By comparing 
Mahomet with Chrifi 
in their perfons. 1 74 

Seft. V. And in their 
Deeds. 175^ 

^zdiNVAlfo fuch asfirfi 
embraced both Religi-^ 
ons. 176 

Seft. VII. The manner 
how both their Laws 
were^propa^ated. ib. 

Sea.VIII. the Precepts 
of both Religions com- 
pared. 178 

Sed:.IX. Anfirer to the 
Mahumetans ObjeBi-^ 
on^ co?iC€rning the Son 


The Content^ 

of God. 1 79 

Sett. X. Many ah far d 

things in the Books of 
MA)umetans. i8o 
Seft .X l.AConclufion di- 
ifidmonijhing them of 
their dnty^ upon the 
cccajion of what hath 
formerly been handled. 

18 1 

The Contents of tlie 

Se'<SJ. A N Introdu' 
jljL ^idn^jliew-' 
ing what mah^s the 
Addition of another 
Book^necejfary. 189 

Se d.II . Divifions among 
Chrifiians^no fuch ob-^ 
jeHion againfi Chri- 
ftianity as is imagined. 


Seft.III. As appears even 
in the Roman Churchy 
which hath given the 
greatefl fcandal. 191 

ScA.lV. Bnt both contra- 
diSls it f elf and de- 
f arts from the anci- 
ent and trnly Cat ho-- 
iick^ Church. 193 

Sed. V. Chriftianity 
therefore is not there 

in its purity ^ but much 
corrupted, ^94 

Seft. VI. Afifwer to an 
Evajton from the force 
of the foregoing Ar^ 
gument. 196 

Seet.VII. Their 4fHrd 
explication of the U-^ 
nity of the Catholickj, 
Church. 197 

Std.Vni. Whichforhids, 
m to joyn in Commu-- 
nion with them^ upon 

, fnch terms. 198 

SeA.lX. But on the other 
fide^ riot to flight Epi- 
fcopal Authority. 200 

Sed. X. Arguments e- 
no ugh in the foregoing 
Books-, to prove the 
true Chrijlian Religi- 
on not to be fmcerely 
preferved in the Ro- 
man Church'^ one is 
their way ofworjhip. 

Seft.Xl. Another is the 
way of promoting their 
Religion. 204 

Serf.Xll. TheRomanip 
themfelves overthrow 
their own Religion. 


Seft.XIII. Other Infi an- 
. ces of it. Ill 
Sea.XlV- whereby they 

The Contents. 

havk JpoiUd Chrifiia-^ 
nity^ as the Pagans 
did the Natural Reli- 
gion. 213 

SQA.XV.j4nfwer to what 
they fay abont Jliira" 
cles. 216 

Scdi.XVl.jinfwer to an-- 
other ObjeBion. 218 

Seft.XVII. Pofery and 
Mahnmetanifm had the 
fame Original. 220 

Seft.XVIIL And 
"forts it f elf by the fame 
means. 222 

Sed.XIX. Andrefafes to 
he tried by Scripture. 


Seft.XX, The vanity of 

their appeal to Tradi^ 
tions. 228 

Seft.XXL And their 
guilt in what they fay 
about the Holy Scri^ 
ptures. 230 

Sed.XXIIo Itisourwip 
dom therefore to ad^ 
hereto the Scriptures. 

Sea.XXlII. Which have 
more manifefi notes of 
certainty than the 
Church. 234 

Seft.XXlV. 7he great 
incouragement we have 
todofo* 236 

Seft.XXV. Conclufionof 
all 242